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'■ "'wiumif

MJiMOIR. SERMONS, ESSAYS

AND ADDRESSES

REV. JOHN BATES.

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MEMOIR,

SERMONS, ESSAYS AND ADDRESSES

REV. JOHN BATES

IIY

RKV. J. A. SMITH, D.D..

KMu-o. OK .'ru,.: sTANOARn,"cmcAr.o, and a,-tmor ok "mkmo.ks

OK NArUANIEI. m,.VKR." " ..ATMOS. OR TMK KtN<:nOM AN,,

TIIK PATIKNCK," «'tI.K SPrRIT IN TI.K. WORI,,"

"THK. SHETLAND AI'OSTLR," KTC.

TORONTO:
. W. WARWICK. WELLINGTON STREET EAST.

1877.

--'-'-"•*^ Vijmkmriii" --- ^''-' -■'■- ■- — ■'-'■■■■" - .-....^-j.^ji

PREFACE,

«..' «.e M» « .k„.„i.. a»a .,« words H .scord., „.ay ^e toao.,o„ a„a

entitled to thi, more permanent memorial.

Among those to whom acknowledgment is made for assistance in
2-g U-is Memoir, Dr. F,fe, of Woodstock, Ont., and Bcv. James
H* of Cascade, Iowa, should be especially mentioned. Dr. Cath-
cart s welcome contribution, a. also that of Jesse Clement, Eso are
credited to these brethren in the proper place.

>'2 re7dearZr "T '° "'°°' "" """^ "' ^'"■" '^»'-

both .iik7orr;etr„rhL ° r™ " " " -^ '"- "^"--^ >»

especially true, that "being dead, he yet speaketl' "°°"

Hiiip»l i^T^p^^ifi; w,;fPV'7.«V1i|. « IBtP ffUIH(fl(Jrfi*OIBP«l^

'I " ■' I^ I

CONTENTS,

PART I.— MEMOIR.

CuAPXER I.— Parentage and Early Life ''*"f

II.— Conversion-Call to the Ministry '^

" III._The Baptist Irish Society. ^^

'' IV._A Year at Ballina ....■.'.■.■.'■ .^!^

V — Shgo and Coolany \[ '^^

VI — Ballinacarrow— Bollina '^^

VII~Dungannon— Banbridce. ^^

" VIII.-America... 78

" IX.-Canada .'.'.'."'.'*.'.'."".** '-^'^

X.— La St Pastorate and Last Days \^^

XL — Conclusion . . ^^7

139

PART II.— SERMONS.

-The Triumphant Power of the Gospel jgg

Skrmon L-

II.— The Sovereignty of God

III— The Atonement . . ' ^74

IV.— The Church of God ......'.' " ^''^^

v.— Holmesa of the Church. ^^

VI.— Individual Exertion ^^^

Vll.-Character and Effects of 'the Gospel.".'. If,

VIIL— David's Dejection ^^6

IX.— Living to the Lord ^^^

X. — Forgiveness ^^^

XL— Little Things. ^^4

XII — God Uemembering Noah ' ^^^

Xni.— Bringing Sinners to Jesus • • • • 284

XIV.-The Fruitless Vino ^^^

233

iifli^»fl ^Wi^

ipjli«H(i.T»^T-

VIU.

CONTENTS

ir.

HI.

IV.

VI.

vn.

VIII.

IX.

XI.

XII.

XIII.

XIV.

XV.

PAllT III.-ESSAYS, LETTEllS AND ADDBESSES.

Tho Second Coming of our Lord.... jjqi

Theories of Plymoutliism 3qj.

Facts »bout Free Communion aoj

What is it to Believe ? ...,.,

Thoughts on Eomans v. 12 345

Evangehsm „ .„

Christian Sympathy 3^5

Were the Disciples of Jesus Baptized ? \\[[ 3(54

The Office Bearers of the New Testament Church ] , 3G8

Address upon Missions 307

The Perseverance of the Saints . 4oy

Substitution ,„.

The Scripture Doctrine of Imputation .^33

An Affectionate Appeal \ , . „

Letters ,_,

■i.o'j

- t^w f H^^IH

Part I.
MEMOIR,

CHAPTER I.

PARENTAGE AND EARLY LIFE.

ia06-1827.

One of the rural districts of England is even more memorable
in Baptist history than London itself. We speak of North-
amptonshire. Here, at distances from each other not
exceeding, at the most, some fifteen miles, are Kettering, so
long the scene of Andrew Fuller's famous ministry, and
where on the second of October, 1792, the English Baptist
Missionary Society was formed ; Paulerspury where, thirty-
one years before, William Carey, the first and greatest of
Baptist missionaries was bornj Hackleton, in which he
learned his trade as a shoemaker ; Earl's Barton, the scene
of his eai'liest ministry, and Moulton, where, while uniting
the two occupation, of preaching and making shoes, he came
to know so well and feel so deeply the condition of the
heathen world. In the adjoining county is Nottingham,
where he preached the famous sermon with its two charac-
teristic divisions — " 1. Expect great things from God. 2.
Attempt great things for God."

Within the same limited district are other less conspicuous
towns whose names occur incidentally in these earliest records
of our missionary history ; such as Clipstone, where, at a
meeting of ministers in 1791, Mr. Carey urged upon his
brethren with such persistency, yet for the time so vainly,
the claims of nations " sitting in darkness," and Bugbrook,
whose little Baptist church was one of the earliest to express
faith in the missionary enterprise by contributing to its funds.

Memoir of Rev. John Bates.

In this last named village John Bates was born, January
26, 1806 ; being the son of Samuel Bate-' and his wife Mary
M. Bates.

Bugbrook is a small, neat village, six mile^ from Northamp-
ton, the capital of the shire. The parish, of the same name,
was one of the numerous manors granted by William the
Conqueror to the Earl of Morton (Moreton or Mortaigne,
originally) at the time of the conquest. In Doomsday Book,
the famous register in which all the gi*ants made by William
to those who came with him from Normandy as sharers in
his great enterprise, are recorded, the manor in question
appears as Buchehroc. This seems to have been the original
form of the less euphonious name which it now bears,
although one curious in such things might find it as difiicult
to even conjecture the actual origin of the one name as the
other. Buchehroc might mean "a wooden vase" or "jug ;" to
what incident in the first occupation of the locality by its
Norman owners it owed its christening after a utensil so
humble it were vain even to guess.

Northamptonshire is a portion of England famous also in
general history. It is but a short ride from Bugbrook to
Naseby, the scene of one of Cromwell's most important vic-
tories, while a somewhat longer one brings the visitor to
Fotheringay castle, in which Mary Queen of Scots was last
imprisoned, and where she suffered death by command of the
rival queen. It was in the meadows near Northampton that
the hapless Henry VI. fought his last battle and was made
prisoner. At Grafton lived the Lady de Grey who became
the wife of Edward IV., Henry's successor. At Ashby St.
Ledger's the Gunpowder Plot was contrived. It would in-
deed be difficult to find any portion of England, as large as
Northamptonshire, within which history has not located
more or less of its great events : yet these which we have
mentioned are among those most significant in the island
chronicle.

Parentage and Early Life.

The birth of a day-laborer's son is not in itself an inciu^nt
likely to become notable. Yet as every true man both makes
and fills his own place in the world, the child born in a cottage
may in due time become as entitled to permanent memorial
as the child born in a mansion. Nor, although the usual
occupation of the father of John Bates was what we have
indicated, was his condition in life altogether such as the
fact might seem to imply. Of the neat and pleasant cottageB
in the village of Bugbrook two were his property, while his
work in thatching, hedge-trimming, and other similar pursuits>
was often undertaken m jobs and contracts, which made him
much more independent in it than would be the case with
the ordinary day-laborer. He was, too, a man of strong
mental powers, which indeed had been a characteristic of
the Bates family for many generations — the robust English
intellect, so often found in men of comparatively inferior
condition, and not unfr jquently securing to the possessor of
it a measure of social influence quite beyond w lat might be
implied by his nominal sphere. He was for many years a
deacon in the Baptist church, and was amongst his brethren
a valued counsellor and leader. In an account of his own
early life, written after he had reached maturity, Mr. Bates
said of his father : " He was a man of sound piety, strict
integrity, prudence and industry." He adds that his mother
was the same, piecing out by her own labor the limited
family income, often working till far into the night. At
these times the son would frequently sit up with her, occu-
pied with Bunyan's " Pilgrim " and the " Holy War," w" th
" Whitfield's Sermons," and other books of a like character.
" I had some of these books," he says, " nearly by heart."

Mr. Bates was accustomed to account it a good provi-
dence which fixed his condition thus in the middle rank of
society, rather than at either extreme. Of this and other
circumstances of his early life he speaks in his diary, com-
menced in 1831, and continued, as a record more especially

If. I 1 1 ■ -p ■

Memoir of Rev. John Batss.

of spiritual experience, during many years. " Few," he says,
" have been placed in circumsfcances more favorable for religion
than myself; a kind of middle station, not in the depth of
poverty, and yet greatly removed from riches and affluence;
my parents both the followers of Jesus Christ, and never
failiug to instruct me in the way of salvation by the Son of
God. I was constantly receiving admonitions to duty, and
little rewards when I acted in a way that was right ; at the
same time chastised and corrected for bad conduct, when by
my disobedience I had incurred their displeasure. Notwith-
standing all," he adds, " in the morning of my days I walked
in the ways of the ungodly, and stood in the paths of sinners,
and sat down in the seat of the scornful, loving darkness
rather than light because my deeds were evil."

His parents were anxious to afford him every opportunity
for school instruction, and at much personal sacrifice kept
him for some four years under such teachers as the place
afforded. He was accustomed in after life to speak somewhat
disparagingly of the progress he made ; yet it is remembered
of him that he showed as a scholar exemplary diligence, and
especially a most retentive memory. Of the latter he affords
an illustration in what he says, as quoted above, of retaining
in mind such large portions of the books he read. Another
proof of proficiency in certain kinds of elementary know-
ledge is at once detected by the reader of the diary already
referred to. The earlier pages, written while in the employ of
a mercantile house in Cheapside, London, when only twenty-
six years of age, and previous to that severe training in
private study to which he afterwards subjected himself, are
nevertheless remarkable, not only for the neat and legible
chirography, but for the accuracy of expression, the invari-
ably correct orthography, and the general excellence of the
whole production, with no appearance anywhere of the least
effort at fine writing. One would imagine it to be the work
of a practised writer, rather than of one whose time, from

Parentage and Early Life.

boyhood up, had been almost wholly devoted to labor for a
livelihood.

He speaks, in the passage last quoted, of his irreligious
condition. It must not, however, be inferred that he was
wholly neglectful of religious things. So far from this, he was
an earnest worker in the Sunday school, acting som^. times as
one of the visitors, and later, chosen its superintendent, which
place he seems to have filled for several years. While yet a
lad, it is related of him that at one time he collected a con-
siderable sum in penny contributions, for the cause of foreign
missions. We may copy, here, a few words from the diary.

I think that I was about fifteen when I left ofif going to school,
and after that period I worked with my father amongst the farm-
ers, chiefly in gardening, thatching, and hedge-cutting. I still
continued, however, to go to the Sunday school, and owing to my
punctuality I was chosen to be a visitor. While I went to the
Sunday sohool as a scholar, a plan was established among the
teachers to give those children a reward ticket, who should
repeat on Sunday morning the greatest number of verses from a
passage given by some teacher on the Sunday evening previous.
I frequently used to get forty, fifty, and eighty verses during the
week, though I used to work every day, and on one occasion I
repeated more than one hundred. So I generally gained the
ticket of reward. .... At this period my mind was stored
with divine truths, but they are now lost and gone. I did not go
on in this work because I loved it, but because I wished to excel
others, and if I love the Saviour now, it must be attributed to
free, sovereign, and electing grace.

His father seems to have been a singularly methodical
man, and himself anxious io redeem, at least, a portion of each
day for pursuits different from the mere labor of the hands.
" Ten hours," he used to say, " or twelve at most, are suffici-
ent to work, and I like to work in the morning." He was,
accordingly, very often at his work by four o'clock in the
morning, and so would be able ,to return home at three or
four in the afternoon. His son shared with him the early
morning labor and the afbemoMi leisure for other occupation,
which was by no means allowed to go unimproved. As he

Memoir of Rev. John Bates.

grew older, he availed himself of such opportunity as offered
to purchase books. With no one to guide him, however, he
was often not wise in his choice of books, and sometimes
found to his disappointment, as many another one has done,
that he had been misled by a taking title.

His first adventure in undertakings on his own account
was when, at about the age of eighteen it would seem, he
purchased some goods with a few pounds which he had saved,
and became a pedler or hawker, carrying his pack upon his
back. His purchases were made at Nottingham, and consisted
of such light goods as could be easily carried and readily sold
in families. His business once took him, in his journeys to
and fro, as far as London. His trade was in a good degree
profitable, but soon became highly distasteful. He especially
disliked the necessity of stopping at night at public houses,
finding nothing congenial, but much the opposite, in the sort
of company he there encountered. After a season, selling off
at home the stock which remained, he abandoned this busi-
ness, and resumed work with his father.

The motives which influenced Mr. Bates in the first im-
portant and permanent change in his plans of life, he seems
himself to have judged somewhat over severely. In 1827,
when twenty-two years of age, he formed the purpose of
going up to London, with a view to push his fortunes there.
His wish in this regard was strongly opposed by his friends.
Such a step at that time would of course seem, and actually
hd, a much more formidable one than at present, when city
and country are, by facility of inter-communication, brought
into such near relations with each other. To persons in
humble circumstances, living in a country village of North-
amptonshire, London would seem a distant, a mysterious,
and a dangerous place. The young man leaving the shelter
of his father's roof, and going forth to the wilderness of a
strange and crowded city, would depart "not knowing
whither he went," and least of all knowing " what things

Parentage and Early lAfe.

should befall him there." To himself there would be the
fasciuatiou of curiosity, of desire for change, of ambitious
hope ; but for those he left behind there would be only the
grief of separation and the dread of evil, the more formidable
because so vague. When young Bates made known his
thoughts upon this subject, he was met with decided oppo-
sition on the part alike of his parents, his brother and his
two sisters. His reason for persisting he himself gives as
follows : — " My principal design in leaving home was to get
beyond the faithful reproofs of parental piety, that I might
walk in the way of my own heart without an accuser."
These words might seem to imply some vicious tendency,
or desire to escape from lawful restraints. His course in
London, as we shall see, was very far from indicating any-
thing of this kind. It is quite possible that the urgency of
parental anxiety in regard to his spiritual condition had be-
come wearisome to him ; yet some deeper motive than this
alone must have prompted the step upon which he in due
time decided. It was evidently the impulse of eager, active
and enterprising youth, pressing to a larger sphere, yet in its
vague desires and hopes over-ruled and led by the gracious
Providence which numbers the very hairs of our head.

The journey to London, and the final separation from
home was at length decided upon. The leave-taking was
such as, in the circumstances, could not fail to occur. His
weeping relatives stood watching him till lost to sight.
" They returned," he says, " to comfort each other, and com-
mend me to God at a throne of grace, and I, musing as I
walked along, pursued my journey until I had lost the view
of my native cottage, and at length of my native village, and
then sensations of a peculiar kind seemed to rush in upon my
mind. Thus I left a peaceful habitation and set out for
London, without prayer for divine direction, or the least
desire to be found among the people of God."

As he set forth upon this adventurous journey, he carried

Memoir of Rev. John Bates.

under his arm a small parcel of clothing, and had about five
pounds in his pocket. He seems to have traveled on foot^
or by such chance conveyance as offered, until he reached the
canal, and thence proceeded by boat to London. He reached
Paddington at six or seven o'clock in the evening. He does
not seem to have known, personally, a soul in all London.
He had, however, been recommended to one man there who
had friends living in Bugbrook. Following the directions
given him he pursued his way down Oxford street, pausing
often at the shop windows, and fascinated, as a country lad
could not fail to be, by the strange and wonderful panorama
of a crowded and brilliant London thoroughfare. Reaching
Regent street he turned down it nearly to the Circus, and
there, in a back lane, found the person of whom he was in
search. He proved to be the owner and keeper of a beer
and wine shop.

He was now in London, but under circumstances far from
promising. " Though unconverted," he says, " I trembled
when I saw the wickedness of this beer-shop where I stopped.
I wished to return, but was determined not to do so. On
the Sabbath my mind was dreadful. No family prayer, no
Sunday school, no Bible reading, no father and no home. I
thought London a perfect Sodom, and was afraid lest I
should be swallowed up. When leaving home my father's
parting request was, ' John, keep holy the Sabbath day, go
to a place of worship, and, if possible, a Baptist place.' I
promised that I would, and was faithful to my word. I wrote
home, telling them where I stopped, and by return of coach
I received a small parcel containing a Bible from my father,
who said in the letter that accompanied it, I should greatly
need it in London."

Four weeks passed in diligent search for employment. A
situation as porter, at fifteen pounds per year, was at length
secured with the firm of Bently, Pawson &; Co., Cheapside,
dealers in dry goods. Thankfully he left the "den of

Parentage and Early Life.

but to oiaoy b^uL ^ ' ^"""^ *^™"'"^' himself,

;a&:-;vv:]/; ■:;,;,, j-j

■i.\

CHAPTER II.

CONVERSION— CALL TO THE MINISTRY.

1827-1836.

The Baptist chapel in Eagle street, London, is not now one
of those deemed most interesting to visitors. While Rev.
Joseph Ivimey was pastor there, however, the church was,
by reason of the active and influential place filled in the
denomination by its minister, as well as by its own relation
to a vai'iety of important denominational movements, a
recognized leader among the churches. At the time of
which we now speak, Mr. Ivimey had been pastor at Eagle
street for about twenty-two or twenty-three years. Three
volumes of his " History of the Baptists " had already been
published, and the fourth was in process of preparation, while
a large number of other productions, partly sermons, partly
writings upon subjects more or less controversial, had made
him still more widely known as a writer. Like the subject
of our present memoir, he was, in the sense commonly at-
tached to the phrase, "a self-made man." His father, a
tailor, and a man of dissipated habits, had paid very little
attention to his education. At the time when he .began to
preach, he was in business in the town of Portsea, his first
efforts being of a very humble character, yet awakening in
those who heard him such hopes of distinguished usefulness,
that he was speedily called to more important work, and
while still a young man was installed as pastor at Eagle
street.

It does not seem to have been any acquaintance with
Mr. Ivimey's history that drew to him the youth with whose

CoTiveraion — Call to the Ministry.

fortunes we are now principally concerned but something,
rather, which he observed in the man himself. For a few
weeks after his arrival in Loa»lon he remained without any
Sabbath home. Occasionally he heard Mr. Clayton in the
Poultry, sometimes Kowland Hill at Surrey Chapel, and
other ministers. The first Baptist Chapel which he visited
was that of Maze Pond, where Mr. Mann was the minister.
Here he made enquiry for Dr. Rippon's place of meeting,
and on the same day found his way thither. The account
left by himself of what followed is so interesting, that we
prefer to give it in his own words :

The gentleman who preached in the morning at this chapel
very much pleased me, and as I was a perfect stranger, I sup-
posed it to be the good old doctor himself. Here for the first
time I felt at home ; yet I forgot the text and almost all the ser-
mon, except what was said just at last, when the minister gave a
pathetic description of the love of Jesus to poor sinners, though
after all, he said, it '* passeth knowledge.'' Here, for the first
time, the silent tear trickled down my cheek, on account of my
disobedience and rebellion against my Saviour. I felt as if I
were ashamed to be seen, yet I had no inclination to wander any
more. I went to the same place again, at the second service, for
the language cf my heart was:

" Here will I find a settled rest,
While others go and oome ;
No more a stranger or a guest.
But like a child at home."

In the afternoon I found another face in the pulpit ; this was
Dr.Rippon himself. During the sermon. Dr. Rippon said: " I wish
all that hear me this afternoon had been here to hear Brother
Ivimey's sermon this morning, for then I think a good many of you
would not live as you do." After the sermon I inquired who
' ' Brother Ivimey " was, and where he preached. I was told at Eagle
street. Red Lion square, Holborn. During the week I made it
my business to find his chapel, and went there on the following
Lord's day. I found it was the same gentleman whom I had
before heard at Dr. Rippon's. From this time I determined to
wander no more.

The se dous impressions felt by Mr. Bates while listening

-*Tr--j'"i»"v»- i^.r"' '■'T"^; ' -•'«w»f-'?w"i|w", ^xv^^^m^^nr^

MeTooir of Rev. John Bates.

to this sermon of Mr. Ivimey, were not altogether new to
him. Some years before, at his home in Northamptonshire,
he had been much awakened through various causes, but
chiefly under sermons preached in the chapel of his native
place. One of these was by Mr. Maviot, of Milton, from the
text, " There was no room for him at the inn :" another by
Mr. Coultart, a missionary to Jamaica, whose text was : "And
thou, Capernaum, which art exalted to heav en, shalt be thrust
down to hell." Two others, by his own pastor. Rev. J.
Wheeler, he mentions as having left results which he believed
to have been lasting. The text of one of these was : " But
now they have no cloak for their sin;" and of the other, "Be
sure your sins will find you out." It was the latter of these
which seemed to leave the permanent impression. He says :
"'Be sure your sins will find you out,' was continually
sounding in my ears. Amidst all the worldly pleasure of
my companions, and the happiness which I imagined myself
to find with them, I was miserable. This text marred my
fancied bliss. I endeavoured to stifle conviction, to draw
happiness from the world, to banish the thought of a religious
life, desiring still to walk in the ways of the world and a
depraved heart, in order that I might fulfil the lusts of the
flesh and of the mind. Yet I was miserable ; the convictions
of conscience, when awakened by the Spirit of God, can no
more be resisted than the arrow of death. 'Be sure your sins
will find you out' was forever in my ear, and marred every
earthly gratification, so that I had just religion enough to
make me miserable, but not enough to make me happy."

This state of mind continued with him, more or less, up
to the time of his leaving home for London. To this was
due, no doubt, in some measure at least, the fact that the
irreligious and immoral associations in which he first found
himself in the great city were so distasteful. He was already
reaching, though blindly and vaguely, after the higher good,
and the delights of the worldling and the vicious were hate-

Conversion — Call to the Ministry.

ful to him. His serious and thoughtful demeanour, after
becoming fairly installed in his new duties at the warehouse
in Cheapside, soon attracted the attention of his associates
there. They rallied him upon his grave looks, sometimes
tried scoffing and ridicule, at other times sought to engage
him in the frivolous pleasures in which they themselves de-
lighted. He had no heart for them. His own state as a
sinner — how to obtain peace and the assurance of salvation
— how to have peace with God — these were the great con-
cerns upon which his thoughts habitually dwelt. "I did
not know," he says, " how I had been stopped in my sinful
course, or why Jesus had not suffered me to rush onward to
ruin. Sometimes I ventured to hope for mercy, yet on view-
ing my character as one who had sinned against so much
light and truth, had continued in sin so much against the
dictates of an enlightened conscience and the reproofs of
affectionate parents at home, it seemed presumption to hope
for salvation ; that sovereign grace could not be so free as to
reach my case ; that to hope for heaven was to expect what
could never be realized."

It was some months after he began his regular attend-
ance at Eagle street, that, one Sabbath Mr. Ivimey said to
him : " Call and see me some night, my young friend." The
invitation was eagerly accepted, and not long after he spent
an evening with the pastor. He found him a man, now
fifty-four years of age, somewhat below the middle stature,
stout and inclining to corpulency, with a face expressive of
energy and resolution, more perhaps than of refinement.
The visitor was in a measure disappointed in the interview
to which he had looked forward so hopefuUy. Mr. Ivimey
was, as Mr. Bates afterward described it, " dull, low-spirited
and heavy." Yet, as the young man was leaving, the elder
one placed his hand kindly on his shoulder and said to him,
"You will soon preach; make it a matter of prayer."

He seems to have already given evidence to those in Mr.

^•V^t^^T'Tm

t'y^'v^*9F. WyfT^v^f ^'^,'' •••'f'V^r'WWIHP"*"^ ■*"*'"'" »'■■)■■'"■

Memoir of Rev. John Bates.

Ivimey's church who knew him, that he had passed from
death unto life, and had indeed gained some degree of a like
assurance himself Like many others at that time, he had
his severe temptation and trial with reference to some of the
Christian doctrines, particularly that of predestination. It
was a time when doctrinal preaching was far more common
than it is now, and souls seeking the Saviour frequently
found themselves compelled, while yet immature in Christian
knowledge, and perhaps wholly without Christian experience,
to deal with those things in divine revelation which, till they
are spiritually discovered, are often a perplexity, and some-
times a st®ne of stumbling. While exercised over that great
problem of predestination, Mr. Bates tells us that he found
no little help in these lines in Milton's " Paradise Lost," where
God says of Adam :

. . . . "He had of me
All he could have. I made him just and right,
Sufficient to have stood, though free to fall.
Such I created all the ethereal powers
And spirits, hoth them who stood and them who failed,
Freely they stood who stood, and fell who fell. •
Not free, what proof could they have given sincere
Of true allegiance, constant faith and love ?" *

" Hence," says Mr. Bates, " I thought that Adam was
created holy, but he fell, and ruined himself and all his pos-
terity. Still, he could not cast the blame on God ; for Adam
and Eve could not

' Justly accuse

Their Maker, or their making, or their fate,

As if predestination overruled

Their will, disposed by absolute decree,

Or high fore-knowledge ; they themselves decreed

Their own revolt, not I, if I foreknew.

Foreknowledge had no influence on their fault.

Which had no less proved certain unforeknown.'

* Book m., line 80, et seq.

.,av^:^..>..-„^;» »>.»:,,.,: vs...,. .'..

Conversion — Call to the Ministry.

" In reading these lines," adds Mr. Bates, " I was in some
measure enlightened to see that if I was lost I could not cast
the blame on God. Because his foreknowledge does not, and
never did influence me to commit anything of a sinful nature.
K the fore-knowledge of God takes away the punishment
due to our wickedness, it must equally take away the merit
of our goodness ; in other words, it must destroy all account-
ability."

From that wrong view of the doctrine in question, which
he had in some measure adopted, he now swung off toward
Socinianism. Admitting the inexcusableness of sin, he yet
thought, as it was a matter between his soul and God, the re-
adjustment of their mutual relations in peace and harmony
must be through repentance and the leading of a better life.
Thus he was led to doubt, in turn, the doctrine of the atone-
ment, and to reject the crucified Saviour, as not needed for
either atonement or intercession. Here a volume of sermons
by Dr. Watts came to the rescue, particularly the sermons
upon the words, " Whom God hath set forth to be a propiti-
ation." By these discourses he was led to see that he " must
be saved by Christ." " Indeed," he adds, " I never thought
that I could save myself, but that God might save me if He
would, without being indebted to His Son. But the mercy
of the Lord was great, and I was brought to the feet of Jesus,
so as to look to Him for my salvation. I now gave myself
up to Jesus Christ, with the desire to be His forever."

There is much that is characteristic in this recital. It
was Mr. Bates' way to grapple with difficulties and master
them, not evade them. Nor was it possible for him to be
satisfied with a faith that was not an intelligent faith
When he thus ac .epted Christ, it was with the acquiescence
of his reason, and the surrender of his whole being. It was
very soon after this that the visit to Mr. Ivimey had occur-
red. As yet he had communicated to no one his new state of
mind. One of the deacons of the church, Mr. Young, had,

Memoir of Rev. John Bates.

however, observed so much as led him to invite him one
Sabbath morning, in a social meeting, to offer prayer. He
did so, " with much fear and trembling." Not quite sure of
his ground, he determined to write to the minister, but burned
the letters as fast as they were written. Then came the in-
vitation to the pastor's house, with the unexpected and
startling words at parting. He thought the remark a strange
one; yet there seemed to be in his heart something that
echoed the sentiment of them.

Mr. Bates was baptized at the Eagle street chapel on
Christmas day, 1829, by Mr. WooUacott. Mr. Ivimey was
present, but too ill to officiate. This was just two years and
three days from the date of his leaving home.

The thought of the pastor, with reference to the work in
the world appointed to the young man who had come from
the country to find a Christian home with them, was shared
by his brethren in the church. Less than six months after
his baptism, their convictions upon this subject became so
strong that they invited Mr. Bates to preach before the
church, with a view to a regular call to the ministry of the
gospel. We safely infer from this fact, that he had taken up
with zeal, activity, and intelligence, the work which fell to
him as one pledged thenceforth to a Christian life in the
church of God, and that, in spite of his humble calling, his
brethren found in him talents suited to something better
than the drudgery of a commercial establishment. His
associates at the latter place seem to have gained a like
impression, expressing it in their rough way, that he " was
fit for nothing else but to be a parson." His own mind, as
we shall see by passages of a subsequent date in his diary,
was by no means clear on the point. He felt his deficiencies
deeply ; he was not fuUy satisfied that the Lord had called
him to this work ; at times he felt encouraged to assume the
grave charge, at others he shrunk from it, and only seems
to have been fully assured of the way in which duty pointed.

Conversion — Call to the Ministry.

when the door of service had opened, and the call to enter it
had become unmistakable.

When, therefore, he consented to address the church on
the last Sabbath in May, 1831, and again on the second
Sabbath of July following, it must have been partly with a,
view to test his own state of mind and general fitness, and
partly to gain help in his decision from the judgment of the
chui-ch. Two letters to his parents, written ci this time,,
reveal something of the feeling with which this service was
undertaken. He gives also a summary of each discourse,,
with a view evidently to the gratification of friends at home
who, to the great joy they had felt at his conversion, were
now to have added the no less joy fid surprise of learning that
one who had left them as a prodigal had become a preacher
of the word. The text of the former of these sermons was
in John iii. 3 : "Except a man be bom again, he cannot see
the kingdom of God ; " of the latter, John vi. 37, " All that
the Father giveth me shall come to me, and him that cometh
to me I will in no wise cast out." These, especially the
latter, are somewhat formidable texts to deal with. It may
interest the reader to see something of the way in which thia
porter in a warehouse treated them.

The first of the two sermons began with some notice of
the time and circumstances of this conversation between
Jesus and Nicodemus. The subject was then discussed under
five divisions. 1. What was required : a now birth. 2.
The author of the new birth : the Holy Spirit. 3. The
nature of the change : which is explained, or touched upon
in verse eight. 4. The indispensable necessity of the change :
" eoocept," " cannot" 5. The efffect such a change must pro-
duce in life and conduct. Under the first division the
preacher said:

A new birth implit ^ that we have lived much amies, or else
to little purpose. We must begin from the foundation. We
must have a new nature ; not think of patching up the old man»

Memoir of Rev, John Bates.

11 1

or shaking off some of the grosser acts of vice and immorahty.
We must be bom again. Not put on a new ooat or a new face,
but put on the new man, walk in holiness, and lead a new life,
the life of faith and communion with God.

Speaking of the author of this change, he said :

Jesus says that which is born of the flesh is flesh, that which
is born of the Spirit is spirit. The Holy Spirit, then, is the
author of the change. It is not wrought by any wisdom, power,
or inherent principle of our own. " Can the Ethiopian change
his skin ? "

Upon the nature of the change, he remarked :

" The wind bloweth where it Usteth." It does not come and
go at our call. God bringeth the wind out of His treasuries, and
it accompUshes His purpose. The Holy Spirit in regeneration
acts as a sovereign, free agent, working upon the hearts of men
when, where, and on whomsoever he will. The word he works
by and the heart that is to be wrought upon he has access to,
dividing to every man severally, as He will. But He works
powerfully and with visible effects. ... He changes the lion
into the lamb ; the stout-hearted rebel He brings to Jesus, in the
simpUcity of a little child. . . . It is a spiritual change, a passing
from sin to holiness, from death to life ; " for you h&tix He quick-
ened, who were dead in trespasses and in sins." It gives us
new affections, new aims, new desires, new pursuits.

In a similar way the necessity of the change, and its
fruits, vyrere discussed. The sermon showed remarkable
maturity of thought and accuracy of statement, considering
the circumstances of the preacher. He writes to his parents :
*' I felt upon the occasion a little timid, and experienced much
to humble me and to encourage me. I was enabled to speak
xjuite as well as I expected, and felt myself, I hope, at liberty.
But never did I feel my nothingness so much before, and if
Jesus had not strengthened me and carried me forward, I
should have sunk beneath my burden." We can only give
the principal heads of the second sermon :

I. There is a portion of mankind, given by the Father to the
^on.

Conversion — Call to the Mvnistry.

II. Their salvation is seoure. All thus given shall oome, for
He who gave Jesus to be the Saviour of sinners will send sinners
to be saved by him. He who spoke this word has power to put
that word into effect.

III. The encouragement given : " Him that cometh, I will in
no wise oast out."

The robust Calvinism of the father to whom the son was
thus reporting his first sermons, must have felt satisfied with
the soundness of the doctrine at least. The church before
whom the sermons were delivered were so well satisfied
that at the next church meeting Mr, Bates was formally
called to the work of the ministry. Something like two
years, however, were to elapse before his destination in this
regard should be fully decided, and the sphere of his special
service finally chosen. In the meantime he occasionally
preached, either for Mr. Ivimey, at the Eagle street chapel,
or at some other of the Baptist chapels in London ; at times,
also, at such places as the Clerkenwell workhouse. He was,
meanwhile no less "diligent" than formerly in the " business "
of his employers. His reading and study, however, began
almost of themselves it would seem to take directions that
might serve as preparation for the ministry. One part of
his duty at the warehouse was the delivery of goods in
different parts of the city. Any one observing him while so
engaged, would have occasion to see something unusual in
the porter of a mercantile house. Starting forth from the
warehouse for the West End with his burden, he took his
book with him. When wearied by his walk, he would seat
himself upon a block for a few minutes rest. Here he would
draw his " Watts' Logic," his " Mason on Self-knowledge," or
some volume of Fuller, Booth, or Owen from his pocket, and
snatch a few morsels of wholesome intellectual meat to be
chewed and digested as he went on his way. As the thought
of one day becoming a preacher more and more took pos-
session of him, he used often, when the warehouse was

Memoir of Rev. John Bates.

closed — as he slept there — to go down into the cellar where
goods were sold, and, as he expressed it, "preach to the
bales of silk, stockings, shawls, etc., till nearly midnight."
As time went on, and his employers learned to value him
more, they gave him a better position in their establishment.
He had no^y more time for study, and to improve it to the
best advantage he began with Greek, under Mr. Ivimey. It
was characteristic of his indefatigableness, in this as in other
things, that he had the paradigm of the Greek verb pasted
upon the wall at the foot of his bed, where his eye would be
upon it at the moment of awaking in the morning.

His journal, commenced near the close of 1831, indicates
careftil and severe self-examination, extending to details of
motive and of the secret thoughts, with many lamentations
over what he felt to be his spiritual deficiencies. It may not
be judicious to copy largely from these entries, yet one
characteristic passage may be taken, partly as showing the
severity of his self-scrutiny, and partly as an indication of
the careful method in which he was already accustoming
himself to arrange his thoughts. He says, January 19, 1832 :

To-night I have endeavoured to examine myself, being alone.
I found it very diflSoult to keep my heart from roving, and a
willingness to pass over this work sUghtly. But on examination,
I think that these things seem to be the causes of my decay and
of my barrenness :

I. A proud and haughty heart, arising from ignorance as to
my lost condition by nature, as a poor, perishing sinner.

II. From worldly-mindedness, and not dihgently striving to
mortify " the lust of the flesh, the lust of the eyes and the pride
ofUfe."

III. From indulging sinful thoughts, which eat out all the
vitals of religion in my soul. May Jesus have mercy upon me,
and grant a double portion of His Holy Spirit, whereby I may
entirely consecrate myself to His glory.

It must not be inferred that he was a gloomy Christian.
Quite the contrary seems to have been the fact. He speaks

■— ^'-''' *=*

i^-^Kr-r-i-

Cotiversimi — Call to the Ministry,

fiS

often of finding great comfort in his devotion, and joy in the
house of God. The morning hour was his favorite season
for devotion and for reflection, and if he fails to find himself in
a good spiritual frame " while dressing," he speaks of it as
noteworthy, and as suggesting new cause for self-examina-
ation and prayer. His interest in church work, and evan-
gelical labor of every kind, grows upon him, with solicitude
as to his own future course. Under date of January 2G,
1832, we find this entry :

I have been long thinking of this great step, my going into
the ministry. My heart still seems to be inclined that way, if it
does not deceive me, and yet I know not what maybe the design
of my Heavenly Father. I know that He can do without me, but
He has made me the recipient of divine grace, and I still think
He will, for the sake of Jesus, make me a pillar in His temple,
and a standard-bearer in Zion. There is nothing too hard for
God to do. I hope I have this night by humble and sincere
prayer referred the matter entirely unto God, desiring that He
may do with me as seemeth good in His sight, I am unworthy,
but Jesus is worthy. I am unable but Jesus is all- sufficient,
and He is my hope, my strength, my all.

Nearly a month later, February 21, he writes again :

I often think much about the ministry, and do not know at
present what the Lord will do with me. My own unworthiness
and insufficiency makes me afraid to go fortcard, yet when I
think of his providence, and consider the state of my mind, I am
afraid to go backward. Besides, God will never call his people
to a work which they are not able to perform ; He will work in
them both to will and to do. Those who work for God shall
have help from God, and with His help I can do all things.

A month or two later, April 2, this which follows, is
written :

My heart seems to be in the West Indies, among the poor
negroes. I thought much about it to-day. But when I view
the work, and think of the self-denial, the holy life, the ability
and talent required, my soul is ready to exclaim, " Who is
sufficient for these things ? " Then a voice from the scriptures
is heard, saying, " All your sufficiency is of God." If I am called,

Memoir of Rev. John Bates.

I shall be prepared. If I am sent, Jesns will bear my charges,
and if I have my oredentials from heaven, I shall have His bless-
ing upon my labor. Now, Lord, do with mo as seemeth good
in thy sight ; not my will, but thine, be done.

This feeling of self-distrust was natural in the circum-
stances. Many a one whose opportunity for personal im-
provement has been far greater than that of John Bates has
felt the same. His desire for missionary work in the West
Indies so increased in strength as to make it almost seem as
if this must, at last, grow to be his especial call. A few days
after the entry last copied, he expresses himself thus :

I think much about our poor missionaries in the west. They
are in bonds and in prison for the Gospel of Christ. that they
may be faithful, even unto death, and then they will have a
crown of life. I love them, but would rather hear that they were
martyrs to the cause of Christ, than that they had quitted the
field or changed their colors ingloriously. Jesus, stand by
them, that they may be comforted in all their troubles. Guide
them in all their difficalties, and strengthen them with all might
by thy Spirit in the inner man, that they may fight thy battles
more succegsfully. Let all their goings be established, and let
them at last gain an illustrious triumph over all their enemies.
I long to be there, to join with them in their toil. Last Lord's
day, Mr. Ivimey read a letter or two from brother Burohell,
dated, *• Common Jail, Montego Bay." This is a time of hot
persecution against our beloved brethren..

The Island of Jamaica, in the West Indies, at the
time of which we speak, as it still is, under the British
government, had been selected by the English Baptist Mis-
sionary Society as a field for missionary labor in 1814:.
When the question of abolishing slavery in the British West
Indies came to be agitated, the Baptist missionaries sided
with the emancipationists, and as a consequence brought
upon themselves the bitter enmity of the planters. They
were arrested, imprisoned, even threatened with death. As
we have seen, Mr. Bates first looked toward this island as
the scene of his labors in the ministry, in case it should

ConwraioTi^Call to the Miniatry.

approved ofTl^ Lil ! 'T T" ""'^ '""'>'=' f-''^

ofthomSThTwtr^ "T '■'r^o'i. -1 the affairs
thought expedienrir fh .• . ''™'^''''"' "■»' '' *<« "»'

-g field had oSeT ■ " "* ^'"" '^^' '""'">« -"'"

'::i

::^^

CHAPTER III.

' it

!^ f

THE BAPTIST IRISH SOCIETY.

The lirst reference to the subject of missionary work in Ire-
land which we find Mr. Bates himself making, is under date
of September 12, 1832. He says: "I have had some
thoughts about Ireland lately, and last night I read some of
the ' triumphs of the Bible ' there. While reading some of
the letters, my love was kindled and my sympathy excited.
My tears flowed, and I desired to go, live, labour, and die
amongst them. The will of the Lord be done. The night
before I visited my beloved pastor and had some profitable
conversation respecting it." Next day he speaks again of
Ireland, adding these words, " My mind is much exercised
when I think of giving up the West Indies to go there. I
fear it looks as if I were given to change ; then if I say I
will not go, I fear lest it should look like self-confidence, and
a determination to have my own way. ' It is not in the
heart of man that walketh to direct his steps.' that mine
may be directed by God. As a servant of Jesus Christ, I
feel willing to fjo where He, by His providence, shall send
me.

For a time he remained in a state of indecision, some
times inclining coward the one field of labour, some times to-
ward the other. The interest he felt in the oppressed blacks
in Jamaica, and his desire for their salvation, was real and
strong — stronger, possibly, than he himself realized, until
events had occurred which seemed to make his own devotion
of himself to them an impossibility. At one time he writes:
"" Sometimes I think that God by His providence has per-

Tlie Baptist Irish Society.

mitted that persecution to take place in the west just when
I was proposed as a candidate, to try my faith and patience.
At other times I think it the voice of God speaking to me,
to give up the prospect of the ministry altogether, and con-
tinue as a private Cfiristian. So that I am perplexed."
Again he writes : " Although mj' prospects for the west are
clouded, yet I think that my desire to engage in the work
of the Lord is not damped. The poor Irish stand in as much
need of my sympathy and love, as the poor oppressed slave.
O that I knew the will of God concerning me in this matter."
The evidences are abundant, not only that he sought in a
spirit of entire self-surrender, to know God's will ; but that
the indecision which distressed him rather increased than
lessened his longing to be devoted, in some sphere, to the
ministry of the word as his exclusive occupation. Here is a
record expressive of feelings with which many another, pas-
sing through like trials, has been prepared to sympathize:
" My mind is very unsettled. I often think about the min-
istry. Sometimes about leaving London and going home,
then about trading — but God knows what is best for me.
Sometimes I fear that I am a hypocrite, now a mere form-
alist, then a pharisee, or sometimes nearly an infidel; at
others I hope that I am a Christian and could die a martyr.
But notwithstanding all, I love the Saviour, love His people,
love His word, love His work, and love to promote His gloiy.
Jesus is my hope, and I would not part with that hope for all
the world." In the meanwhile, although he still continued in ser-
vice at the warehouse of Bently, Pawson & Co., he improved
such opportunity as he had for reading and study, and preached,
whenever called upon, at such places as the Clerkenwell
workhouse, under the auspices, partly, of a society having
that species of labour in charge. On one occasion we find a
record of his having preached the Wednesday night lecture
at Elagle street. He says : " I did not feel much embarrassed,
and was enabled to speak with a degree of liberty." Soon

Memoir of Rev. John Bates.

h 'I

after he took, though with some reluctance, and at Mr
Ivimey's urgent request, the Sunday afternoon sermon at the
same place.

With the opening of the year 1833, the important ques-
tion was at last decided. Having pifeached before the Com-
mittee of the Baptist Irish Society, and submitted to an
examination by them upon such points as his Christian
experience and convictions of duty with reference to the
ministry, he was formally invited to become one of the
missionaries of that society in Ireland, and promptly, in
response, signified his acceptance.

The religious condition of Ireland had for some time
engaged the earnest solicitude of English Christians. In
the early centuries of our era notied for its fidelity to the
word of God, and the doctrine and practice of apostolical
Christianity, one of the very last of European countries to
submit to papal usurpation, it had now for long ages suffered
more under that usurpation and under the various abuses of
an unprincipled priestcraft, than even Italy and Spain them-
selves. A few Protestant churches in the island cast
transient gleams of light upon the thick darkness, but these
churches themselves were too often either crippled by their
connection with the English Establishment, or paralyzed by
division, or corrupted with worldliness or false doctrine.
Among the very few Baptist churches Sandemanianism had
crept in, " making the cross of Christ of none effect."

In the year 1814 Rev, Christopher Anderson, an eminent
Baptist minister of Edinburgh, having visited Ireland, pub-
lished some statements, from which we take the following :

The degraded state of the population cannot be conceived by
those who have not visited popish countries, nor adequately by
those who have. We saw enough to convince us that the priests
by prohibiting the use of the Scriptures, have taken away the key
of knowledge; thus they "neither enter into heaven themselves,
and those that would they hinder." Without any wish to exag-
gerate the' baneful evils of popish superstition, it was enough

uai»i

..A^.

....^Ji...; .J

Tlie Baptist Irish Society.

almost to break a compassionate heart, to see the thousands who
attended masg on a holiday, stretching out their hands to catch
what they consider the consecrated water, thrown on them by
the priests, and the apparent devotion of many who were mut-
tering over their Ave- Marias. On tho outside of a very large
popish chapel erecting at Westport, an old man, or begging pil-
grim, was sitting on the ground, repet^tiug aloud his prayers in Irish,
surrounded by a great multitude of people who were seemingly
catching his words. Not an Hindoo Fakir could exhibit stronger
proof of personal austerities and mortifications, than this old
devotee presented ; nor could an Hindoo bazaar have produced
a more infatuated populace, than the thousands collected in this
respectable commercial town.

At this place we were within four miles of the Beek, or
Glough-Patrick, a mountain on which it is said St. Patrick fought
and conquered the devil's mother : and from hence also expelled
forever all the venomous reptiles from Ireland. Though these
stories are fabulous, the superstitious and baneful effects result-
ing from them, which have attached a sort of sanctity to this
mountain are no fables, but the most serious and awful realities.
To this place many thousands of persons, twice a year, come
from all parts of Ireland to perform what are called stations.
The road to the top of the mountain is said to be at least a mile,
and some parts very difficult of access, so that they suffer the
most cruel penances in ascending to its summit. Not many
months since, in winter, a poor woman, a soldier's wife, with an
infant at her breast, reached its cloud-capt top ; but, the snow
descending, she was prevented from returning, and both mother
and child died on the top of the Beek.

Another, no less credible witness, a minister living in Ire-
land, testified about the same time : " The lower orders are
almost all papists, and the higher classes are ivfidels;'^ a
conjunction of cause and efiect more or less invariable in all
popish countries.

It may not be amiss to quote here a passage from a cate-
chism largely circulated in parts of Ireland about this time :

Q. Who will go to heaven ?

A. They who keep the commandments of God and the
church, and die in a state of grace.

Q. Are we obliged to keep the commandments of the church ?

A. We are ; "He that will not hear the church," saith Christ,
" let him be to thee as a heathen."

"-V

1 1

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Memoir of Rev. John Bates.

Q. Say the commandments of the ohuroh.

A. 1. Sundays and holy days mass thon shalt hear.

2. And all holy days sanctify through the whole year.

8. Lent, Ember days, and vigils thou shalt fast.

4. Fridays and Saturdays flesh thou shalt not taste.

5. In Lent and Advent nuptial leasts forbear.

6. Confess your sins at least once every year.

7. Receive your God about great Easter day,

8. And to his church neglect not tithes to pay.

A system whose standard of spiritual attainment is such
as here indicated, is scarcely a step removed from heathenism
itself, especially as administered by priests, the majority of
whom were as ignorant and brutish as the people them-
selves. A pamphlet, written by a Roman Catholic clergy-
man, and published about 1820, speaks thus of the general
condition of the Irish as respects even the rudiments of
education : " It is true the Irish are taught to read and
write when the parents can pay a teacher ; this, however,
hundreds and thousands of them have at all times been
unable to do ; and, from the alarming increase of poverty,
the number of these is of late years multiplied." The picture
thus drawn of the general dissoluteness of the people, and
the growth of genei-al immorality consequent upon this in-
creasing ignorance, is simply frightful. When the attention
of English Christians had once been called to this state of
things, the feeling widely aroused was such as the Countess
of Huntingdon so earnestly expressed: " Poor, wicked Ire-
land, I trust, will yet have a gospel day. I cannot yet see
how or wh.m, but it must be ; and, till I find out oppor-
tunities, my eye is only waiting darkly for its accomplish-
ment."

The first step taken in this direction was the formation
of the "Hibernian Society," in 1806. Its object was "to
extend divine knowledge in Ireland, by the ministry of the
gospel, by the dispersion of the Holy Scriptures and religious
tracts ; by the formation and support of schools, and by

■ft

The Baptist Irish Society.

every other lawful and prudent measure, calculated to pro-
mote pure religion, morality, and loyalty." This society
accomplished much through its teachers and itinerants, but
was alone in its work until the formation of the Baptist
Irish Society seven years after, in 1813.

The immediate occasion of this organization was the
report made by two Baptist ministers, Rev. John Saffery, of
Salisbury, and Rev. George Barclay, of Kilcoinning, who, in
the year just named, had been sent to Ireland by the Com-
mittee of the English Baptist Missionaiy Society, to solicit
contributions from the churches there for the mission in
India. They were also instructed to examine into the con-
dition of Ireland, with a view to measures for promoting the
•pure gospel there. Their report convinced the brethren in
England that such measures could not be entered upon too
speedily. Only five Baptist churches were found remaining
in all Ireland, and these in an exceedingly enfeebled condi-
tion. The single element of hope found in these was the
fact that there were some in their communion who were
" desii-ing and praying for better days." As to the general
condition of the people, the report of Messrs. Saffery and
Barclay fully anticipated and sustained that of Christopher
Anderson, made one year later.

The Baptist ministers of London had, for nearly a cen-
tury, been accustomed to meet weekly at the Jamaica Coffee
House, St. Michael's Alley, Cornhill, for general ministerial
intercourse, and the discussion of such matters of denomi-
national or general religious interest as might come before
them. Of this meeting, at the time to which we now refer,
Mr. Button and Mr. Ivimey were the secretaries. The pub-
lished report of the recent deputation to Ireland came before
the meeting, and awakened very great interest. After
consultation, it was decided that the secretaries should
address a circular to the Baptist ministers of London and
vicinity, inviting them to meet, Dec. 6, 1813, at the chapel

Memoir of Rev. John Bates.

i|H!

in Eagle street. At this meeting the following resolution
was adopted:

That for the purpose of aiding their efforts [the Baptist
ministers and churohes in Ireland] generally, and increasing the
number of laborers in that vast field, we form ourselves into a
society to be called " The Baptist Society for propagating the
Gospel in Ireland ; " that the persons now present be a com-
mittee for promoting the object of this meetuig, and that sub-
scriptions be received by any of them, and by Mr. Button, for
this purpose : that Mr. Ivimey, W. Shenston, and J. Smith, be
a sub-committee, who are requested to have an interview with
Mr. Saffery, and with his assistance prepare suitable rules, and
adopt other measures for organizing this society, to be considered
at a future meeting.

Accounts of these proceedings were sent by Mr. Ivimey
to Andrew Fuller, at Kettering, the measures adopted re-
ceiving his full approbation. His advice to the brethren
was, to be more anxious to do the work than to get money,
to be choice in the selection of itinerants, and to be less
eager as to doing much, than doing it well. Subsequent
meetings were held in April, 1814; the first public gathering
in this interest, occurring at the New London Tavern on the
nineteenth of that month. Joseph Butterworth, Esq., M.P.,
occupied the chair. The number present was not large, but
the sum received, £120, in aid of the object, was, at least, a.
better basis upon which to begin the enterprise than the
£13. 2s. 6d. with which the work of foreign missions had
been undertaken. At this meeting the Secretary of the
Hibernian Society was present, and stated that in view of
the establishment of a Society specially for the purpose of
preaching the Gospel in Ireland, that which he himself
represented had determined to limit its own future efforts to
the maintenance of schools and the circulation of Bibles and
tracts.

At the time when Mr. Bates accepted an appointment
from this society, in January, 1833, it had prosecuted its

The Baptist Irish Society.

benevolent labors during nineteen years, and with much
encouragement. The obstacles were many, and the difficul-
ties in reaching effectually the prejudiced and bigoted minds
of the Catholic Irish, slaves of their priesthood, were very
^eat. Yet there had been numerous conversions, churches
had been formed, while by means of itinerant labor the
sphere of the work had been greatly widened. We must
allow Mr. Bates, at this point, to state his own impressions
as to the work upon which he was entering.

January 6, 1883 : Sabbath evening. — What an important period
this is of my life, that at the age of twenty-seven I should be
called to the ministry. " What hath God wrought ! " This
week I am expecting to leave my secular employment and get
ready for my journey to Ireland. May the Lord prepare all
things for me, and bless me in my going out and my coming
in. "If thy presence go not with me, carry me not up hence."

So far as I know my heart, I think that I have never felt quite
• so strong a desire for Ireland as I had for the West Indies. My
heart and soul seemed to be among the negroes. But God is my
master and I am His servant. He must choose my place for me,
and I must willingly go where I am sent. And though I am not
going to the negro, yet I feel satisfaction in my mind that I am
going where God has sent me. I hope the poor Irish will have my
all, for I have given my heart to Jesus, and am willing to labor
wherever I may go. My greatest concern must be to be found
faithful.

I feel that I have chosen a work of the greatest importance,
and a station that is the most responsible in which man can be
placed on earth. But I dare not refuse. From a very early
period of my life I have had thoughts about the ministry, even
when quite a boy, and now, when the church has said, " Go up
to the help of the Lord against the mighty," I cannot, like Meroz,
refuse. If I had made his refusal, I must have expected his
curse. My desire to preach is very great. I have often dreamed
about it at night, and have preached many a sermon when alone
in an old cellar. I would rather be a minister with food and
raiment, than have any other employment with the most com-
fortable situation in the universe.

Mr. Bates had now been five years in the service of the
mercantile firm in Cheapside. That he had won the good
8

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Memoir of Rev. John Bates.

will of his employers he had every reason to feel, when he
went to receive his money and take his leave. The gentle-
men of the firm expressed the greatest reluctance to part
with him, assuring him that money need not be a consider-
ation, and intimating even that opportunities might offer for
securing a share in the business. They seem not to have
been aware of his purpose to enter a sphere so wholly differ-
ent, for when Mr. Bates replied that no money would tempt
him to remain, " they smiled, and wondered what he could
have in view." In reviewing the five years of his life in
London, Mr. Bates found many reasons to confess the loving-
kindness of the Lord. They had been eventful years, sig-
nalized by special mercies of God, and he felt himself now
called upon to dedicate himself anew. He expresses dread
of " a decay in religion — a gradual and almost insensible
declension." Recalling the words of the devil to John
Bunyan, " I do not care if I am seven years in cooling you,
so that I can but have you at the last," he earnestly sought
grace to keep him in the upward way, with a heart ever
warmer with life, and his feet on a road shining more and
more unto the perfect day.

CHAPTER IV.

A YEAR AT BALLINA.

1888-1884.

The last occasion upon which the writer of these pages had
the pleasure of meeting Mr. Bates, was that of a missionary
designation at Chicago, in May, 1867. It occurred at the clos-
ing exercises of the Missionary Union anniversary in that year.
The occasion was one of especial and tender interest to Mr.
Bates, as among those thus set apart to the work of foreign
missions was his own daughter, Mrs. Timpany, with her hus-
band, ready to depart for India. That incident, with the
bearing of Mr. Bates, who took a leading part in the service,,
and in whom the father and the Christian were equally
seen, as he thus laid upon the altar one dearer to him than
his own life, is now recalled, as we come to speak of his own
designation to a service, in some respects similar, thirty-
four years before. So far as this, at least, the two incidents
are similar — that the work to which the father was devot-
ing himself in 1833, called for a spirit of self-surrender in
him akin to that in which his children gave themselves to a
more distant, yet scarcely more taxing service in 1867.

Previous to his formal and public designation as a mis-
sionary to Ireland, Mr. Bates spent a few days in visiting
his friends at Bugbrook. The mutual gratification afforded
by this visit may easily be divined. Five years had passed
since he left his home so suddenly, and so much to the grief
of those who remained behind. He now returned, not only

Memoir of Rev. John Bates.

I <i

with the maturity which five added years and contact with
the great world had ensured him, but greatly changed in
other respects. One readily imagines the emotions of the
aged father and mother, as they saw their son ascend the
pulpit of his native village, and as they heard from his lips
the words of eternal life. On each of the several occasions
when he preached the place of worship was filled, many
presenting themselves there who were little in the habit of
visiting such places, and all listening in a way to indicate
that whatever the motive which drew them there, the
message of the preacher was not wholly in vain for them.
He had, indeed, reason to believe that his visit home and
his sermons had their lasting good result for others, as well
as himself. Changes, also, had occurred in his home. His
brother and one of his two sisters had learned to pray, and
he had so fai* the fulfilment of the earnest desire expressed
some time before in his diary: "I can have no greater joy
than to hear that my brother and sisters walk in the truth.
O that before I die I may see them all united to Christ, and
have evidence of meeting them around the throne of glory!"
This also was granted him in the fulness of time.

The designation service was held Fv bruary 7, 1833, at
the Keppel street chapel, where Rev. Mr. Pritchard, author
of the Memoirs of Joseph Ivimey, was pastor. With Mr.
Pritchard, Mr. WooUacot, Mr. Elvey, Mr. Thomas, and Mr.
Ivimey oificiated; the last named preaching the sermon,
from Matt. x. 16 : " Behold I send you forth as sheep in the
midst of wolves ; be ye therefore wise as serpents and harm-
less as doves." The questions addressed to the candidate,
by Mr. Elvey, were : " How did you become a Christian ? "
"How were you introduced into the work of the ministry?"
" Why do you think it right to go to Ireland ?" These
questions were all satisfactorily answered. Mr. Bates speaks
of himself as much moved by the sermon, and he records his
earnest prater, that he might be " wise as a serpent in all

A Yea/r at BalliTia.

things that relate to myself, the church, the society, and the
world. May I be harmless as a dove, not hurt any of my
fellow-creatures, either by vain or malicious conversation, or
by improper conduct. And may these two graces be blended
together with the faithfulness of the Lion of the tribe of
Judah^ in all my dealings with God and with man."

We find no mention of the lajdng on of hands in con-
nection with this service. This fact may, perhaps, lend some
added significance to a discussion of the subject of ordination,
which we find written out upon some blank leaves in a Bible
much used by Mr, Bates in preaching. It affords evidence
of the careful and thorough study which he was accustomed
to devote to every subject of special inquiry, with a like
conscientious regard for the exact teaching of the Scripture.
We may take a few passages. Concerning " The laying on
of hands," he says :

I. The laying on of hands was observed : — 1. In asking a
blessing hands were laid on those upon whom the blessing was
asked ; Gen. xlviii. 14 ; Matt. x. 18, 16. 2. In putting the guilt
of the offerer on the sacrifice, or the persons he represented, Lev.
i. 4, xvi. 21. 8. In miraculous cures, Matt. ix. 18 ; Mark v. 28-
26 ; Luke iv. 40 ; xiii. 83 ; Acts ix. 17 ; xxviii. 8. 4. In impart-
ing gifts, for which purpose it was practiced by the Apostles,
Acts viii. 15-19 ; xix. 6 ; Heb. vi. 2. 5. In ordaining to office,
Num. xxvii. 18-28 ; Acts vi. 6-8. But gifts were imparted, 1 Tim.
iv. 14.

II. In ordination hands were laid on. Acts vi. 8-6 ; 1 Tim.
V. 22. This was significant, either of something imparted, of
miraculous gifts, or divine approbation — or full permission to
enter into office, or it was not ; and if it were so, it ought not to
be continued among those who have only one master, even
Christ.

III. Ordination, and the impartation of gifts, was practiced by
laying on of hands, by inspired men only, under both economies,
and when under the impulse of inspiration, or by those whom
inspired men appointed for this purpose, hence we cannot prac-
tice it. As in the case of Joshua, Num. xxvii, 18-28 ; of Deacons,
Acts vi. 6 ; of Paul, Acts xiii. 8 ; of Timothy, 2 Tim. i. 6. The
exception of the presbytery referred to in 1 Tim. iv. 14 ; of

Memoir of Rev. John Bates.

Timothy, 1 Tim. v. 22 ; and of Titns, Tit. i. 6, are only apparent.
The elders of the church at Lystra, to .whom the first passage
refers, simply expressed concurrence. Compare the original with
2 Tim. i. 6.

Paul was ordained hy a layman. When elders are spoken
of, laying on of hands is not ; when laying on of hands is men-
tined, elders are not. It may have been used, but there is no
identification of the two. It was used by Jesus to cure the sick,
by the Apostles for conferring gifts, 1 Tim. iv. 14. But that it
formed an essential ceremony in ordinations is not stated and
cannot be proved.

The house of Stephanas ordained themselves to the ministry,
1 Cor. xvi. 15-16. The church, however, is urged to submit,
though they had " addicted," appointed, ordained themselves,
without being chosen by the church, appointed or ordained by
the Apostles, even when apostolical ordination was in force. A
church is perfect in itself. It can organize, choose, appoint, or-
dain, or do anything else, necessary in the full discharge of its
functions as a church. Jesus is its only King, the Word its
only guide.

To the mere laying on of hands I have no special objection ;
but if it is understood to impart or convey authority, it is Juda-
izing, and contains the principle of apostaoy, in denying the
sufficiency of the Holy Spirit to send, authorize and bless.
Ordination as now used goes beyond commending a man to the
grace of God, Acts xiv. 28. It is understood to empower
him with authority to baptize, break bread, etc. I think ordina-
ation, as used by us, by any man or men, gives no special right,
or exclusive authority to preach or baptize, and imparts no gift
or qualification. Was it necessary for Paul to be present to
make an ordination valid ? Col. ii. 6.

The English word " ordain," in its various forms, occurs
about twenty-one times in the New Testament, and is a transla-
tion of twelve or thirteen Greek words ; but only a very few
refer to patting a man into the ministerial office. Perhaps or-
dination consists in two things, as understood by many: 1. Elec-
tion by the church. 2. A public recognition of the ministry of
the person ordained by other pastors and churches, as a fellow-
labonrer. The first is essential ; the second may be, or may not
be, according to circumstances. The right to appoint, recog-
nize, instal, ordain, to the ministry, appears to me to be involved

A 'Irdr at Ballina.

in the right to elect, and this right Jesus has vested in the
ohuroh, and not in any body of men. The church is the body
of Christ, or the organ of his will on earth, and not any confer-
ence, presbytery, association, council, or any other such body.
The election of a man to the ministry is a greater act than his
induction into office, and all questions relating to the validittj of
ordinatiop, must be settled in reference to this question — has
the church a right to elect / I do not think that it is the i]iaugural
services by which the President of tho United States is authorized
to serve in that great place, which gives validity to his acts ; but
his righteous election to fill that place. All that is given, im-
parted, or conferred in ordination, may come from the deacons of
the church, as well as the ministry. No minister can impart to
another minister his own ordination, or the power, or right, or
essence of it, in any sense, any more than he can give or trans-
fer his learning, his title of " Doctor," his piety, or any thing
else. The notion that the presence of ordained ministers is
necessary to give validity to the ordination of another, by virtue
of their own ordination, has no support from the Word of God.
Ordination can no more propagate or perpetuate itself, than
conversion can propagate conversion, than learning can propa-
gate learning, or than a man iil office can transfer his office to
another, when the vote is in the people.

We have copied at some length, yet even 80 we give
scarcely more than the conclusion. The discussion as we
find it, in a form somewhat rough, on these leaves in the
well-worn Bible, is very nearly exhaustive of the whole sub-
ject, alike in its scriptural and its logical form. The Greek
is carefully quoted, and the proper force of the words defin-
ing the matter mainly at issue is pointed out. How far
these views reflect the sentiments of the honoured London
brethren by whom Mr. Bates was designated to the service
to which he had been called, we have no means of deter-
mining. Some, at least, of our readers, however, may recall
the fact that two eminent men, still living at the time of
which we are now speaking, took ground upon this subject
even more radical than that of Mr. Bates — John Foster and
Robert Hall. Foster, to the end of his life, rejected wholly
the idea of ordination as entering in any way into the ere-

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Memovr of Rev. John Bates.

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• I

dentials of a minister of Jesus Christ. Hall himself was
never ordained, in his earlier ministry objecting to such
ceremonials as strenuously as Foster himself, and refusing it
in his own case. That his views underwent some change
may be inferred from the fact that late in life, when some
one remarked to him, " Mr. Hall, I believe you w^e never
ordained?" he answered, in the rough way not unusual
with him, "Yes, I was a fool then!" His more matui-e
judgment seems to have been, as we understand Mr. Bates
to also teach, that however useful the ceremony of a public
ordination of a xainister may be, as a protection, alike to the
church and to the ministry, it is not necessary to constitute
a minister of Christ. That the essence of his ofece is in the
call of God, while the authentication of that call is the
choice of the church, directed to himself personally. This,
too, we understand to be the recognized Baptist position
upon this subject.

Mr. Bates took passage for Ireland in the ship Shannon.
He .'jpeaks of the voyage as a rough one, and recalls one
incident which illustrated to him that providential care in
the assurance of which he found much comfort. The Erin
sailed at the same time with the Shannon. The two
vessels were in sight of each other for a considerable time,
but parted company in a severe storm, in which the former
was wrecked, and every soul on board perished. Mr. Bates
seems to have been in doubt which of the two vessels to
select, and after they had started for some reason regretted
the choice he made. Had he chosen otherwise, he must
have perished with the ill-fated passengers and crew of the
Erin. Alluding to this incident he says : " I sometimes feel
cast down, but I hope that this instance of providential pre-
servation will comfort me, as it seems to say that I am in the
path of duty, and if so, all will be well." Another comment
upon his voyage, in this same connection, illustrates his
conscientious solicitude as regards the improvement of all

A Year at Ballirux,.

opportunities of usefulness that might come in his way. He
says;

I did not enjoy much of the pleasures of reUgion on my
journey by sea. I was bo very sick, and my company so very
irreligious, I acted as though I was ashamed of Jesus Christ. It
is true I did not join them in their card-playing, etc., but I did
not tell them of the evil of it. I did not even pray before I lay
down at night in my berth, but after I was in, if that could be
called prayer. that God may be merciful to me a sinner, and
give me more zeal to confess His name.

Those who have suffered fi'om sea-sickness will feel that
in one thus afflicted each of the faults here so frankly con-
fessed, might well be accounted venial.

Mr. Bates reached Dublin on the last day of February,
and arrived at Ballina, where his first home was to be,
March 1, 1833. If it had been his purpose in choosing a
home to secure for himself such delights as are afforded by
romantic scenery, he could scarcely have made a better selec-
tion. Ballina is a considerable town on the western coast of
Ireland. This is, for scenery, perhaps the most attractive
portion of the island celebrated for its beauty throughout the
world. The rugged wildness of the hiUs, some of them at-
taining almost to the dignity of mountains, is softened into
beauty by the rich verdure with which the affluent soil and
the warm, moist climate have clothed them. Lovers of the
picturesque may here almost satiate themselves with beauty.
The description of a portion of this coast lying farther to the
south than that with which/we are concerned, given by a
well-known writer,* will answer as a picture of other
localities along this western border of the Emerald Isle:
" Cattle graze the lower slopes ; sheep and goats fatten on
the soft, sweet herbage of the higher ridges, which snow
rarely covers or frost checks, and the warm winds from the
Gulf Stream keep perennially green. Each family in the

* James Anthony Froude : " A Fortnight in Kerry."

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Memoir of Rev. John Bates.

valley has its right of pasture on one or other of the ranges
for its cows or its flocks, and the boys and girls that watch
them disturb the solitudes elsewhere devoted to the sacred
bird. Long may it remain so. Long may it be ere Irish
landlords follow the precedents of Yorkshire or Sutherland-
shire, and sacrifice ' their human tenants to a surfeit of
amusements. The sportsman that would fill his bag in
Kerry must be prepared to walk his twenty miles, keep his
head steady i\mong the crags, where, if he slip, he may fall a
thousand feet. He must miss little — kill his birds clean in
places where he can find them ; and, let him do his best, if
he spare the hares, he will shoot no more than he can carry
conveniently on his own shoulders for the supply of the
larder at home. He must be content to find the best reward
of his toil in the exquisite air^ in the most elaborate variety
of the most perfect scenery in the world — cliff, cataract, and
glen — fresh water lake and inland sea — spirit-haunted all of
them, with wild tales of Irish history — the mountain giants
set in the azure ring of the Atlantic, which circles round
three sides of the horizon."

This animated description is of value to us here, chiefly
as affording us some general idea of the surroundings
amidst which the seventeen following years of Mr. Bates'
life were now to be spent. Whatever of enjoyment he
found in them, however, was to him evidently altogether
incidental, and little worthy of mention. Once only, during
his first year at Ballina, he speaks of ascending to the top of
a very high hill near Crossmolina: "I was nearly three
hours walking up to the summit, when I should have had a
noble view if it had been a clear day." Occasionally, also,
we find mention of walks upon the sea-shore ; his thoughts,
however, occupied rather with spiritual than with material
wonders.

Ballina was one of the principal stations in Ireland of the
society under whose auspices Mr. Bates was to labor. The

- A Year at Ballina.

missionary there was Rev. J. Allen, with whom Mr. Bates
spent the first year, partly as a student^ partly it would seem
as an assistant. Two other young men were at the same time
studying with Mr. Allen, preparatory to a similar sphere of
service. He was received by Mr. Allen and his wife with
the greatest kindness, and very soon felt himself at home.
His studies were chiefly in the Greek New Testament,
of which he made it a rule to read one chapter daily.
He read also, during the year, some portions of Homer,
and seems to have done something with the Latin, although
for this language he does not appear to have had much liking.
In English his reading was ver}'- much in works upon the
duties of the Christian minister, with others upon church
history and kindred topics. Two events occurred during the
year of which he Tiakes mention in a way to show that they
affected him deeply. Of the Urst of these he speaks under
date of Feb. 17, 1834 : "Last week I heard the afflicting
news of Mr. Ivimey's death. He is gone. One of the
mighty men is fallen. 1 hope to see him in glory. He died
on the 8th of the present month and was buried on the 13th
in Bunhill Fields. Ministers are falling, one by one, and
some of them in the prime of life. that the Lord may
raise up a succession of apostolical men, to carry on His cause
and make known His name to the ends of the earth. Well,
the Head lives. Jesus is saying, 'Behold, I am alive for
evermore,' and, 'Because I live, ye shall live also.'" The
other incident referred to was the death of Dr. Carey, after
forty years of missionary labour in India. 'Of this he says:
"I think, if I remember rightly, that he translated the New
Testament into forty different languages, and planted twenty-
five Christian churches. What hath God wrought ! John,
go and do likewise. Be thou a follower of them who
through faith and patience have inherited the promises."

Study, however, was by no means his sole occupation.
Opportunities of service opened at once. Upon the first

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Memoir of Rev. John Bates.

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Sabbath in April, only a month after his arrival, we find him
preaching twice, and on the following Sabbath preaching
again, and administering the communion, in the church at
Ballina. It was no little trial to him, with his inexperience
and his deficient culture^ to come forward thus early as a
preacher among strangers, and when as yet his position was
only that of a student. Speaking of the week previous, in
which his sermon had been prepared, he says: "I felt very
dull, sometimes I shed tears, sometimes I stood and consid-
ered, sometimes I prayed six or seven times a day. Never
did I feel so helpless as when Sunday morning arrived. My
mind was quite cast down. I thought that I should not be
able to preach at all. At times tears roUed down my
cheeks." He adds, however : " In going through the services
of the day, God was better to me than all my fears. Let
Him be glorified." His sermons at once excited attention
and interest, and he found it necessary to guard himself
against the effect of injudicious praise. Some of his own
experiences in preaching, however, helped to save him from
over much elation. Thus, after a sermon delivered on Sunday*
May, 26, we find him saying: "I never felt so embarrassed in
my life. Surely I am a hypocrite. I do not know what to do.
0, if I am lost ! Do I love the Saviour ? 0, I cannot tell."

Then at night of the same date he writes : " After I had
preached this morning, I felt very much cast down. During
the afternoon I sometimes cried, sometimes prayed, some-
times looked at my sermon. Mr. Allen has often told me of
grammatical errors, but to-night he has told me of error in
doctrine. O, ray soul, art thou departing from the truth ?"
We copy these utterances of depression and discouragement,
partly that they may suggest to young preachers how
entirely possible it it is for one truly called of God, and
destined to uncommon success in the pulpit, to experience
at the outset of his ministry abundant " fightings without
and foes within."

'T ■•

A Year at Bodlina.

About the first of June, three months after his arrival,
we find him preaching and baptizing at Easky, a station
near Ballina. He seems to have been called upon to ad-
minister the ordinance almost immediately after reaching
Ballina, and this second occasion of a like service appears to
have been, to him, a very delightful one. It was a pleasure
to find himself entering fully into the work of the ministry,
in its various offices, and he speaks often with gratitude of
the divine help which, in his moments of extremity, lifted
him and enlarged him, so that he could triumph over diffi-
dence and the sense of deficiency. Only what seemed his
lack of spiritual atttainment really troubled him. His diary
is full of self-accuBation in this regard. All indications of a
worldly mind, all sluggishness of spiritual feeling, every
departure from what seemed to him strictly right, became
the occasion of sorrowful self-reproach. One finds himself,
as he reads, in contact with a nature peculiarly alive to those
things which chiefly interest a Christian, and a conscience
sensitive in a most unusual degree. If his morning slumbers
have held him past the usual hour of rising, if he finds his
interest in his Greek and Latin growing dull, and study
becoming too much " a weariness to the flesh," if any sudden
unkindness has sprung up between him and a fellow-student,
if he has been wanting in any way to all that he feels those
around him have a right to expect of him, he is troubled
and sorrowful, and humbles himself as a sinner, sometimv,
almost as one self-deceived. We copy one record which
shows what were the convictions which sustained him,
especially when depressed in regard to his position and pros-
pects as a minister :

I £^m sometimes ready to despond, but the three following
things prevent me from sinking into despair :

1. If God has called me to this work He will strengthen me
for it ; His strength shall be perfect in my weakness.

Memoir of Rev. John Bates.

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2. I think that I am in the path of dnty, and I dared not
refuse to oome.

8. I think that I do not oare what becomes of myself, so that
God is glorified.

As the year drew near its close his thoughts were much
occupied with questions of duty as to his field of service.
His student-life was to terminate soon, and his work must
begin. We shall see what open door soon offered and how
he entered it. January 1, 1834, he thus reviews the year
already gone : " Surely I have much reason to say that he
delighteth in mercy, and that judgment is his strange work.
If I look, I find many things to humble me. What coldness
of heart and wandering of mind in secret prayer ; what
worldliness and carnality in public worship ; what idleness
and misimprovement of my time in my private studies ; and
how light and vain my conversation in general. Yet I am
spared. And now, O my soul, what is your desire, and
what is your request ? The Lord is saying, what shall I
do for thee ? O, then, ask for ivisdom, that you may under-
stand His word ; for grace, that your sins may be subdued ;
for faith, that you may overcome the world ; for humility,
that you may be alwavs found at the Saviour's feet, and for
the love of Christ shed abroad in your heart, that you may
be constrained to every good word and work. As you have
begun the year in prayer, so continue. Be thankful for
every mercy, be sober, be vigilant, for your adversary the
devil goeth about like a roaring lion, seeking whom he may
devour ; but if you resist him, he will flee from you."

These are the words of a man in earnest ; a Christian
giving diligence to make his own calling and election sure,
and a servant of Jesus Christ solicitous, above all, that he
may be " found faithful."

CHAPTER V.

SLIGO AND COOLANY.

1884-1886.

Soon after the opening of the year 1834, the attention of
Mr. Bates was directed to Sligo. This city, thirty-six miles
north and east from Ballina, near the sea and upon a river
of the same name, had at the time a population of about
fifteen thousand. A small Baptist church had been formed
under the labors of a former missionary. It was, however,
very feeble, with a congregation in attendance upon the
public services rarely exceeding nine or ten. The mem-
bership, small as it was, was very much scattered, and with
a single exception, was wholly of women. Toward the
close of the year 1833, Mr. Bates visited the place, and was
strongly urged to become the pastor of the little church. It
had been planned that he should remain two years in study,
with Mr. Allen. The urgency of the Sligo church, however,
finally 'prevailed, and he removed thither in April, 1834.

The work of Mr. Bates as a student, during his year in
the family of Mr. Allen at Ballina, had been much inter-
rupted. As we have seen, he was immediately called into
service, and this service was not confined to occasic aal
preaching in the church at Ballina, but embraced missionary
tours, with visitation of the schools established by the
society whose commission he bore. He, however, attained
such proficiency in Greek as to read the New Testament in
that language with considerable ease. Some months after

14;

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Memoir of Rev. John Bates.

his removal to Sligo, we find him recording the fact that he
had just finished a second reading of the entire Greek New
Testament. He had not attempted much with the Latin,
though he cherished the hope that at some future time he
might " have a turn " at it. Soon after removing to Sligo he
made a tour in the more northern portions of the islaid,
preaching and collecting on behalf of the society, traveling
in aU some five hundred miles. He was received with great
kindness and accomplished something — how much does not
appear — for the object represented, To himself, personally,
he seems to have felt that the journey was of little profit.
It was, as he termed it, *' a kind of religious dissipation."
The service, nevertheless, was cheerfully undertaken and
faithfully performed.

For a time after Mr. Bates began stated labor in Sligo,
appearances were promising. There was, temporarily, a con-
siderable increase in the congregation, and some indication
of interest. This, however, did not last. The congregation,
small as it was, at the best, began to dwindle. In his distress
of mind he imiagined the fault to be in himself, and when at
length it was apparent that the meetings could not be main-
tained, nor anything made of a feeble, sluggish interest, com-
pletely overwhelmed by predominant papal influence, in
alliance with utter worldliness and spiritual indifference, he
began writing severe things against his own spiritual con-
dition and fitness for sei-vice. When autumn arrived he found
himself without a charge, and suffered the depression natural
in such circumstances. About the end of the year Mr. Allen
made a visit to England, lasting for three or four months.
During some ten or twelve weeks of this time Mr. Bates sup-
plied his place, every other Sabbath, at Ballina, spending
the alternate one at Boyle.

On the second of March, 1835, we find Mr. Bates at
Coolany, to which place, at the date named, he removed. It
would seem, from allusions in the diary, that he did not

Sligo and Coolany.

at once assume the pastorate of the church there. Another
missionary of the society. Mr. Berry, appears to have been
at the time preaching at Coolany. About the first of May,
however, this brother removed to Ballina, and Mr. Bates
began regular service at Coolany. This place was included
in what was called the Ballina missionary district. It was
the point at which the society had located one of its schools.
Within the district named there were thirty-one of these
schools. Many of them had been adopted by Baptist con-
gregations in England, and were named, accordingly, the
" Norwich," the " Hammersmith," the " Eagle Street," the
" Lion Street" schools, each taking the name of the congre-
gation or church by whose liberality its teacher was sustained.
The school at Coolany was the "Hammersmith" school.
From a reliable source we glean an incident which may
illustrate to some extent the character of the work done in
this, and also in others. It is of the Coolany school the
account seems to speak :

Mr. Lang, a gentleman of the Methodist connexion, relates
the following interesting circumstance : — " Walking," said he,

"a few days ago through the village of C , I met some

ragged children with Testaments under their arms. Observing
them to be orderly and modest, I asked them with whom they
were at school, and under what society, what books they had,
etc. Receiving satisfactory answers, I further asked them, "who
was Jesus?"

They replied, "The Son of God, the Saviour of men, the
Word who was with God and who was God."

Another, whom I asked what the Scriptures were, answered,
" All Scripture is given by inspiration of God, and is profitable
for doctrine^ for reproof, for correction, for instruction in
righteousness."

Not having much time, I bade them good-bye, after com-
mending their mistress, and urging them to continue their
scriptural course. On my return the same day, I passed again
through the village, hoping I should meet with some of the good
children. But how was I surprised when nearly all the children
of the village assembled, and ran on before me, with countenances
which seemed to sayj " Sir, ask me a question from my book ! "
4

"i '*{

Memoir of Rev. John Bates.

I ooncmenced, and to whatever question I proposed, a speedy,
sensible, and scriptural reply was given ; and whatever portion
of the New Testament I mentioned, some one or other of the
little company named the chapter and verse, and repeated it with
as much accuracy as if they had read it from the book. They
accompanied me to some distance, and never was I more aston-
ished or dehghted in my life. I could not hesitate to ascribe
honor, and praise, and glory to God, who out of the mouth of
babes and sucklings hath perfected praise."'

■I t

I.:.

Of schools like this there were, as we have said, in the
Ballina district thii-ty-one. In the year 1831 there were in
these schools more than two thousand children. Of these
nearly one thousand are reported as having committed to
memory from three to twenty chapters of the New Testa-
ment within the quarter. The schools were, of course, by
no means for exclusively religious instruction. Such ele-
mentary teaching was also given as would meliorate in some
degree at least, the condition of utter ignorance into which
the masses of the Irish were steadily sinking. The Irish
language was taught, to some extent, this being regarded as
in a degree necessary, since that language was still the ver-
nacular of some two millions of the people. The parents,
however, were for obvious reasons anxious to have their
children taught the English language, an'd as a rule this
seems to have been the language used in the schools. The
New Testament was, alike to the children and their parents,
a veritable wonder-book. The incident we have quoted
illustrates sufficiently the enthusiasm with which it was
studied and committed to memory. Another, from the work
before quoted, will show that this enthusiasm was by no
means confined to the children. It is related by Mr. Berry,
of whom we have already spoken, and is the account of a
conversation between a recent convert, named James Burns,
and a priest named Devins. Burns had been persuaded to

* History of the Baptist Irish Society, pp. 43, 44.

Uliil

Sligo and Coolany.

go once more to confession, and the following dialogue was
the result :

Priest : When were you at confesBion ? .

Burns : Four years ago.

Priest : When were you at mass ?

Bums : It is four years since.

Priest : Unfortunate man I you are without hope and God in
the world.

Burns : It is quite the contrary, sir ; I have had more peace
of mind, more hope, and more consolation, these three years
past, than I had when I was a regular attendant at mass and
confessions.

Priest : Pray, where did you get this consolation ?

Burns : In the Bible, sir.

Priest: {Rat Jier surprised.) In the Bible I I suppose you have
become a bibUcal new Ughtt From whom did you get that
obscure book ?

Burns : From a Scripture reader.

Priest : Well then, sir, go and confess to the Scripture reader.

Burns: {Rising from his knees). With deference to you, sir, I
shall neither confess, for remission of sins, to you, nor to ihe
scripture reader."''

Sometimes the priest interfered, and where Testaments
had been given to the children compelled their return.
After one such proclamation these books, in several schools,
were returned in considerable numbers. The prohibition
against reading the Scriptures, hearing them read, or pos-
sessing them, did not, however, always take effect. One
missionary speaks of an old man who came to him for an
Irish Testament. He was told that the priest would not
allow him to read it, but his reply was :

" Oh, the priest crows very well; whom will he frighten?
I will not be stopped by him, nor dare he attempt it."

The missionary, delighted to find this spirit in the man,
replied, " Well, Patrick, you shall get one to-morrow."

Next day he received the b \ declaring as he took it

• History of Baptist Irish Society, pp. 28, 29.

Memoir of Rev. John Bates.

'II
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in his hand, and read a few words from its page : " Well, it is
death only shall part us !"

It must not be supposed that this spirit was universal,
or even perhaps common. But such instances, when they
did occur, made the missionary know, for his encouragement,
that even the priest-ridden Irish could be reached, and could
be encouraged to the exercise of manly independence in re-
spect to the things of highest concern.

; At Coolany Mr. Bates found himself more pleasantly
situated, in every way. Both the church and the congre-
gation were small, and fruits of his labor were slow in show-
ing themselves, but the field to which he had come was at
least not " a valley of drv bones," like the one he had left at
Sligo.

About the time of his settlement at Coolany, an incident
occurred of which Mr. Bates speaks in terms of much sorrow.
Under date of March 20, he writes : " Mr. Allen has com-
menced open communion. I fear that it will not do any
good. Five of his members have separated from him. May
the Lord give them grace. The syste m is wrong and un-
scriptural. It is making an amalgamation that cannot exist.
I am willing to hear and learn from any one ; but whatever
great men may say, we must hear what 'the Spikit saith
unto the churches.* May the Lord be my teacher. None
teacheth like him."

Two or three weeks later he was requested to preach one
Sabbath for the BalUna church. He found it in much con-
fusion on account of Mr. Allen's introduction of open com-
munion. In preaching he took for a text the words, "Peace
be within thy walls, and prosperity within thy palaces ;"
from this text showing :

I. The principles upon which the peace of a Christian church
should be founded.

II. A few things to be avoided that peace may be preserved.

Sligo and Coolany.

III. A few things that must be cherished that peace may be
preserved.

The subject was certainly timely, and as Mr. Bates had
from his first acquaintance with this church been highly
esteemed by them, we ma)' presume that his ^ood counsel
was well taken. The difficulty, however, resulted in Mr.
Allen's removal from Ballina, Mr. Berry taking his place.
Upon the question of the communion Mr. Bates' own position
was from the first, and to the very end of his days and of
his ministry, firm and unwavering.

It was at Coolany that the change took place in Mr.
Bates' life to which so much of his after happiness and use-
fulness was due. He had come to feel, most sensibly, what
he often expressed in his diary, that " it was not good for
man to be alone." While feeling this need of one to share
with him his home, his aims in life, his cares and his joys,
he made the acquaintance of Miss Sarah Stuart, daughter of
Mr. Stuart of Dromahair. This gentleman, a member of the
Church of England, was still so generous in his sympathies,
and so hospitable in his feelings, that his house came to be a
kind of home for the Christian minister or missionary, of
whatever faith. In Sarah Stuart Mr. Bates found one who,
although not as yet a Baptist, was still in respect to the
work he had chosen, and all matters of highest Christian
interest, one like-minded with himself. Their acquaintance
and correspondence, after about one year, resulted in their
marriage, which occurred January 26, 1836. We must copy
a passage in the diary, written a week later, in which refer-
ence is made to this event :

Sabbath evening, January 81, 1886. — This last week has been
one of the most important in my life. I have been married.
"Marriage is honorable," but what shall I say of my future
conduct? I have entered upon a new and important state. May
the Lord direct me in all my affairs, comfort me under all afflic-
tions and trials, strengthen me and lead me. This unim has
been consummated after much deliberation and prayer. Oh,

'i 3

Memoir of Rev. John Bates.

that it may be crowned with the favor and approbation of heaven !
May I remember, if I want happiness, that it must all be derived
from God. My partner is a stream, not the fountain. She
^onld be es easily taken away as Jonah's gourd, which sprang
ap in the night and next day withered. May I always conduct
myself towards her as a Christian minister and a loving, faith-
ful husband. . . . And now, Lord, bless and guide us
through this wilderness, that we may live to thy praise end thy
glory. Never leave us to ourselves, but keep us near thyself,
that we may know thee all the days of our life, and whilst we
love and serve each other, may we both be devoted and conse-
crated to the Lord our God.

'If

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The new relation into which he had thus entered is one
of those which are hardly fit themes for the biogi'apher, so
sacred are they to privacy and reserve. The present writer
is further restrained by the fact that the lady who thus
came, more than forty years ago, into the heart and life of
the toiling, often lonely missionary, still lives, and would be
hurt at finding in these pages what otherwise it would be a
pleasure to record. It must suffice to say that Mr. Bates'
life, after this change, took on at once far brighter and more
hopeful aspects. In every way it was a blessing to him.
One can see, in the very tone of that record which he thence-
forth makes, how true is what in one place he says : " She
is a blessing to my soul." And this he never ceased to say,
down to that final parting that was so cheered with the
confident hope of meeting soon, to parh no more.

If anything was needed to perfect the union so formed,
it was supplied in the month of May following by the bap-
tism of Mrs. Bates in a lake near the residence of her father.
It was a happy day to both of them. On two other occa-
sions, since his removal to Coolany, Mr. Bates had enjoyed
the privilege of administering the ordinance. One of the two
thus received had been a Roman Catholic, and was the more
welcome on that account. There had arisen, however, the
painful lecessity of excluding one of the members. The
congregation had increased to some extent, thus encourag-

Sligo and Coolany.

iug the heart of the faithful pastor. His labors were arduous,
the scene of them extending widely into the country round.
Thus upon one week in May, 1836, we find him preaching
on Tuesday at Boyle, on Wednesday at Cloghen, on Thui-s-
day at Coolany, and on Friday at Kathbarren. One part of
his missionary duty, besides, was the visitation of the
schools. In the previous autumn he had realized a signal
pleasure from the visit of Mr. Pritchard, of London, and Mr.
Morgan, of Birmingham. They had come as a deputation
from the society. He travelled with them some nine or ten
days, visiting several of the preaching stations. He speaks
of the visit as having cheered and helped him greatly.

In July Mr, Bates visited England, for the first time since
his arrival in Ireland. The principal purpose of his journey
was to see his family and friends at Bugbrook. Something
more than three years had passed since he had seen his rela-
tives, and as his parents were becoming infirm he felt it his
duty, as a son, to give them this proof of his unchanging
affection. His wife spent the period of his absence at her
father's in Dromahair. While at Bugbrook he preached
repeatedly for the church, which was now destitute of a
pastor, and was permitted twice to administer the ordinance
of baptism. One of those baptized was his sister Hannah,
who had been awakened and brought to the Saviour by one
of his letters. While in England he visited London, and had
the pleasure of meeting his old friends at Eagle street. Mr.
Overbury had been called to the pastorate made vacant by
the death of Mr. Ivimey, and with him Mr. Bates formed a
very gratifying acquaintance. He did not find himself
attracted by the great city, notwithstanding its many inter-
esting associations. " I was quite tired of London," he writes.
"Nothing but large houses^ paved streets, and crowds of
people." His heart was in Ireland, with his little Coolany
flock, and especially in his quiet and bright Coolany home.
His return was a happy occasion to him and to his wife, who

Memoir of Rev. John Bates.

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welcomed him so gladly. Reaching home on the morning
of Friday, July 22, at eleven o'clock, after the first greetings,
a chapter was read and a prayer of thanksgiving offered.

We think it must have been upon the occasion of this
return from England that the following incident occurred.
Upon the steamer in which he crossed the St. George's
Channel were two ministers, a Presbyterian and an Inde-
pendent, to neither of whom he was known. A conversation
between these occurred in his presence in which one of them
asked the other :

" How do you manage the Baptists, in the matter of infant
baptism ?"

" O," said the other, " I quote against them the case of
Lydia's household. As they were all baptized by Paul, the
younger children must have been included as well as the
older persons."

The case of Lydia was hereupon made the subject of
considerable remark as quite conclusive in its bearing upon
the question whether the Apostles baptized infants. After
listening for a while Mr. Bates joined in^ apologizing for
doing so, but asking the minister who had brought forward
the case of Lydia :

" Do you know me, sir ?"

" I do not, indeed," was the reply.

" Do you know whether I am married or single ?"

" Certainly not ; I know nothing, whatever, of your cir-
cumstances."

" K I say to you that I am a married man, have you any
means of knowing whether I have any children ?"

" Surely not."

" Nor, in case I have children, whether any of them are
infants ?"

" I know nothing about the matter." ''

" Allow me to ask, then," said Mr. Bates, " how it is pos-
sible for you to know from the simple mention of Lydia's

N ••

Sligo and Coolany.

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household that she was even a married woman. As 'a seller
of purple 'she was evidently a person who might have a
'household,' made up simply of persons in her employ. If
we suppose her to have been a married woman, what indi-
cations are there that she had children, or if children, that
there were among them any infants ?"

The question remained unanswered, and the subject was
changed. This was a good example of Mr. Bates' home-
thrusting method in controversy. With this incident we
may connect what was an important circumstance in Mr.
Bates' career as a minister. It was while at Coolany that
the first of his many tracts was written and published. He
had a remarkable faculty for the kind of writing necessary
in the composition of a good tract. He had a singular power
of compression, reducing a discussion to its smallest limits
without the omission of anything reaUy essential ; a terse,
pithy, often epigrammatic style, such that a succession of
sentences might sometimes be taken and preserved as genu-
ine proverbs or maxims. Those qualities do not, indeed, so
much appear in the brief tract of which we have just spoken,,
published in London about the close of 1836, as in some of
his later writings. If we copy it here, however, the reader
we think will agree with us that it would be difEcult to
comprise within equal space a better presentation of the
whole Baptist argument. The subject of the tract is, " How
I became a Baptist," and it reads as follows :

I became a Baptist by following Jesus. Truth can be made
plain in a very few words. I was baptized for the following
reasons :

1. Jesus himself was baptized. Matt. iii. 13-17.

2. Jesus commands believers to be baptized. Mark xvi. 16.
8. The Apostles baptized believers. Acts viii. 12-87 ; Acts

xviii. 8.

4. There are above three thousand examples of believers'
baptism in the New Testament. Acts ii. 41. There is nut one
example of infant baptism.

H.'i

Memoir of Rev. John Bates.

5. Baptism is necessary to " fulfil all righteousness." Matt,
iii. 15.

6. Believers* baptism justifies the " counsel of God," and the
TefiiBal of believers' baptism is the rejection of the " counsel of
God." Luke vii. 29-30.

7. Jesus made disciples before he baptized them. John iv. 1.
We thus learn that the discipleship arises from faith in Jesus,
and not from baptism.

8. We are to keep the ordinances as they have been delivered.
1 Cor. xi. 2.

9. If I change an ordinance how can I answer it in the day
of judgment ?

I am quite sure that these texts prove believers' baptism. As
a disciple sitting at the feet of Jesus in reading through the
Gospels, the Acts of the Apostles, the Epistles, and through the
Revelation, I could find no hint, no word, no command, no ex-
ample, and no allusion whatever even in the most casual way to
infant baptism. It was not my business to decide whether be-
lievers' baptism was wise or decent, respectable or sectarian,
necessary or non-essential, but to obey if it was commanded. I
foimd that it was commanded by God, observed by Jesus, and
practiced by the Apostles. With this evidence before me, what
could I do, but " arise and be baptized," as Jesus commands ?
I stand in the commission of Christ. I have " Thus saith the
Lord " on my side ; all arguments and reasoning about circum*
cision, covenants, and such hke, avaU nothing against a divine
law. What will the reader do ? Will you obey ? Do not say,
" I am too young," or " I am too old," or ask " what good will it
do?" He that believeth and is baptized, says Jesus, "shall be
saved. Mark xvi. 16. Can you, or your teachers, be wiser than
Christ?

The evident candour and kindness of spirit in which this
iiract had been written, with its scriptural tenor, secured for
it a favorable reception. Very encouraging words were ad-
dressed to the author by his associate missionaries, while
even those who were not convinced by his reasoning, received
his tract kindly. This little work was one of many written
and published by Mr. Bates while in Ireland. They were
often upon topics kindred with this, and sometimes provoked
much opposition. One of them was replied to by a Roman
^Catholic, who characterized it as a " monstrous production,"

miitai,

Sligo and Coolany.

containing " awfiil blasphemy." Some were burned even by
Pedobaptist Protestants, Alluding to incidents like these at
one time, Mr. Bates said, very truly : " With Popery on the
one hand, Orangemen on the other, and Presbyterians in the
front, it is quite impossible to get on without opposition."
Before closing this chapter we must speak of two events,
of a domestic nature, deeply interesting to the missionary
and his wife, occurring at Coolany. The first was the birth
and the second the death of the first-born child. He was
born October 2, 1836, but lived only fourteen da3'^s. The
birth was hailed with great joy ; a fountain of new and
strange tenderness was unsealed in the heart of each parent,
and the thankfulness was deep and fervent. Of the death
Mr. Bates says :

Lord's Day Morning, October 16, 1836.— The dear little child
which God gave us was taken ill a few days after it was born,
and on Saturday night about nine o'clock «ras taken to glory.
The little stranger did not stop but thirteen nights and fourteen
days in this perilous world, before he had finished his course
and gained the prize. But what shall I say in this " light afflic-
tion?" Oh, there is much mercy. "God hath stayed his
rough wind in the day of his east wind; " for I can still say that
it is well with the father, it is well with the mother, and it is
well with the child. All is well. Yet it is hard to part ; but I
<;ould not murmur nor repine. I would rather feel resigned to
the will of God. Yet I may weep ; for

The eye of Jesus wept,

It dropped a holy tear
When Mary's brother "slept,"

A friend to Jesus dear.
Delightful thought 1 that blessed eye
Still beams with kindness in the sky.

I know my babe is bleat,

His bliss by Jesus given ;
He's early gone to rest.

He found an early heaven.
The sigh that closed his eyes on earth
Was signal of his happier birth.

In closing the year 1836, Mr. Bates reviews in his diaiy

Memoir of Rev. John Bates.

'1::^^

its events, and especially the occasions he found for thank-
fulness to God. We copy as follows :

1. The Lord has mercifully kept me from scandalous sins, so
that I have not brought any public dishonor on His name.

2. I have obtained mercy at the hand of God to go on with
my work, and continue laboring in His vineyard to the present
day.

8. The church of Ohrist, even here, has been enlarged.
Seven have been baptized during the year. that they may be
found to the praise and glory of God !

4. I have enjoyed many privileges of reading, studying and
preaching the Gospel of Christ to my fellow-sinners.

5. I have been preserved in health, favored with every need-
ful blessing, and surrounded with all temporal mercies.

6. I have been home and enjoyed the privilege of seeing my
friends in England. The Lord preserved my going out and my
coming in.

7. I have entered the married state. My partner is one that
fears God, lives with me in peace, promotes my happiness, teaches-
the Sunday school, and helps me in every good word and work.
These are great blessings ; yet they have all been continued and
possessed this year. " Bless the Lord, my soul, and forget not
all His benefits."

^ - if

We will close this chapter with au extract which affordS'
some hints as to the sort of element in which Mr. Bates, as a
missionary in Ireland, found himself called to labor. The
date is January 6, 1837 : " Yesterday I had much talk with,
a poor beggar — a tradesmau who had met with an accident
and so reduced to beg from door to door. He was very
ignorant of the way of salvation, but very shrewd. Popery
was so interwoven with his nature that it seemed inseparable
from his very existence. He was wedded to it in the closest
ties of wedlock. But God can convert him. I gave him some
tracts and a Testament, though I fear that he will not read
them. He is ignorant, and thinks that his ignorance will
excuse him, if he is lost. This is a general impression amongst
Roman Catholics. My dear partner tells me that she has
heard the Irish say that they would not learn to read them-

llti?;

Sligo and Coolany.

rr, „? <• ? If "' ''*™' ^'''y ^y- ' '"« «haU have much
to answer for.' The servant which did not know his MTter's

Srs:^edtrcti::.^'' "•^' -"^"' '^~ -^"

•• Ireland is a very superstitious country, and Satan seems

iTr ^f ""'"'"' '"''^ '^'^*"''«^- i hope? tw r

ttndro^VeV^r'^^ " '"^ — - --"^

CHAPTER VI.

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BALLINACARROW— BALLINA.

1887-1846.

We now know that the principal work of Mr. Bates in
Ireland, was to be done where, upon coming into the island in
1833, he had found his first home — at BaUina. It may be
that some presentment of this was in his own mind, occa-
sioned by the unsettled condition of things in the church
there, after Mr. Allen's change of position on the subject of
the communion, and by what he could scarely help knowing
of the kind feelings of the brethren toward himself When,
however, he removed, early in the year 1837, from Coolany
to Bailinacarrow, he seems to have anticipated a longer resi-
dence at the latter place than proved to be the fact. The
special cause of the change we do not find mentioned, but
infer from expressions in the diary that the cause, whatever
it may have beeen, was not of a nature to be wounding to
his own feelings. We presume it to have been, simply, that
his missionary labors, which covered at this time a consider-
able territory, would be facilitated by his removal to Bai-
linacarrow. In certain things affecting personal comfort and
advantages for work, he found the change an agreeable one.
We find him, for one thing, " favored with a nice little study,
a thing which I very much wanted." The added comment
is characteristic: " This little room wiU be of no avail with-

[The change from Coolany to Bailinacarrow which was only a short dis-
tance from the former place, was made for domestic convenience. — A.G.T.]

!i 1 •

Ballinacarrow — Ballina.

out the presence and blessing of God. I trust that I shall
often be found at work in my study, but working with an
humble dependence upon the Lord Jesus Christ for strength
and prosperity, knowing that without him I can do nothing.
May I be convinced of this more and more, that I may be
constantly looking up to him, then all will be well. for a
heart to work, and a heart right in the sight of God ; for if I
work in secret, and enjoy his presence in my study, then I
shall have his blessing in the pulpit."

These words were not written for the mere sake of writ-
ing them. That they breathe, as they seem to do, the spirit
of the earnest student, was proved by the fact that active
and diligent as Mr. Bates was, in labor on the field, he was
no less intent, enthusiastic and industrious in the study.
Early in his ministry he began to collect books, and before
many years had passed had the pleasure of seeing upon his
shelves works of the great masters on theology — Fuller,
Hall, Edwards, Henry, Doddridge, Jones, Haldane, Kitto,
Carson, Jay, James, Newton, Bunyan, Milner, with Hume
also, and — what he seems to have especially valued — the
latest edition of the Encyclopedia Brittannica. He was a
diligent reader ; reading, not for pastime merely, but with
earnest purpose to acquire, with thought and discrimination,
and so as to make the results of reading really valuable to
him. His pen and his common-place book were always at
hand, while the margins of his books, crowded often with
copious annotations, showed how thoroughly alive he kept
himself while reading. His habit for a long time was to
read one chapter in the Greek New Testament daily. He
thus acquired a familiarity with this portion of the original
scripture not usual in one making no pretensions to special
scholarship. He had also some acquaintance with Homer,
an-^ now and then " took a turn at the Latin," without, how-
ever, acquiring either much liking for it, or proficiency in it.
In what it most concerns a minister to know, Mr. Bates in

Memoir of Rev. John Bates.

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due time came to be recognized as an uncommonly well-read
man, while the manuscripts he has left, belonging very
largely to the period covered by the events of this chapter,
indicate steady and rapid development, alike in intellectual
strength and in literary culture.

Mr. Bates remained at Ballinacarrow only seven months.
So far as his work was concerned there seems to have been,
in this time, little to call for record. One very important
incident, however, is to be noted, partly as a remarkable
escape from violent death on his own part, and partly as
indicating the spirit of the Romish classes of the Irish
peasantry. About the middle of August, 1837, Mr. Bates,
with his wife, was returning homeward from Strandhill,
where the latter had spent a few weeks for the benefit of
sea-bathing. Passing through Sligo, where an election of
some kind was in progress, and a noisy crowd in the street,
a shout was raised for the favourite candidate. It did not
occur to Mr. Bates that this was a sort of challenge to him-
self, and, offering no response, he was seeking to make his
way through the crowd when, suddenly, he was struck with
a club, and partly stunned. Other blows followed, sticks
and stones were thrown, and both Mr. Bates and his wife
were for a few moments in the utmost peril. At length,
however, they providentially succeeded in extricating them-
selves from the mob, and hastening on, sought shelter in the
first house that offered. In his account of the incident Mr.
Bates says : " My coat was all torn up the back ; my watch
in my waistcoat pocket broken to pieces, and my head very
much cut with blows from sticks and stones, thrown at us
in every direction. Through mercy, Mrs. Bates did not re-
ceive the slightest blow. This " he adds, " was the hand of
God. ' No man is saved by the multitude of an host ; for
salvation is of the Lord.' "

It proved that the house in which they took shelter was
that of the priest. Only for this they might have been

Ballinacarrow — Ballina.

murdered. The priest protected them, until with the help
of friends they reached a part of the town where medical
assistance was procured. In commenting upon this occur-
rence Mr. Bates says :

Popery is a most horrid system. It is a system that can
never be changed for the better. Hence the scriptures have an-
nounced its final and universal destruction. It hates the light,
neither will it come to the light, lest its deeds should be made
manifest. It watches with unslumbering jealousy every ray of
divine light that would dissipate its gloom and illuminate its
dark kingdom, while it frowns in the most indignant manner
upon every person that would disturb the stabiHty of its reign. If
I were to give a short description of the priests,, taken as a
whole (there may be some few exceptions), I would use the
language of Paul : " With their tongues they have used deceit,
the poison of asps is under their lips." When I think of the
cruel mob that beat me, I can never forget their fierce counten-
ances and their horrible yell. '* Their feet are swift to shed
blood ; destruction and misery are in their ways. There is no
fear of God before their eyes." At present, however, we have
not resisted unto blood, striving against sin ; but we know not
what may be in the end. If they had power, we should not only
be exposed to the anathemas of the priesthood, but in a very
short time we should feel the flames of an inquisition and hear
the Vatican thunders. If my voice could be heard throughout
England, I would say to every one in my native land that the
unrestrained exercise of Popery is destructive of all civil peace in
society.

Wliile at Ballinacarrow Mr. Bates published another
tract, the subject being : " A Short Essay on the Sanctifica-
tion of the Sabbath." The tract on Baptism continued to
circulate, while the subject discussed in this second brief
publication was one to which it was much needed that
attention should be called. He sent it forth with an earnest
prayer for a Divine blessing upon it, and had reason to know
that the prayer was answered.

Shortly before the removal from Ballinacarrow to Ballina,

under date of Sept. 29, Mr. Bates writes : " Last week my

flear partner and I were in Dromahair. We went to see the
6

Memoir of Rev. John Bates.

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grave of our dear little son — our first-bom. I put away
with my foot the nettles that had almost overgrown his
little grave. My Sarah sat on the stone that was laid over
him, and with a stick sought to brighten the letters that
were cut to perpetuate his memory. We sat silently, un-
observed by the busy world. She wept and looked'; I wept
and thought ; we talked, we prayed. We left the place and
returned home. Oh, that we may rise to glory when Jesus
shall raise the dead ! " How many, many times has thii
moving picture ))een repeated in this world, — the grave of
the little child, the sorrowing parents beside it ?

The removal to Ballina took place about the 1st of

October, 1837. This was now for nine years to be the

home of Mr. Bates, and the centre of his work. Ballina, a

town of some five thousand population, had been occupied

by the Baptist Irish Society, as one of its principal stations,

for a period of twenty years. The fruits of labour bestowed

had not been very abundant, so that the church was still

small. The two last pastorates, besides, that of Mr. Allen

and the much briefer one of Mr. Berry, had been particularly

unfortunate. Apart from unwise course in regard to the

communion question — dividing and weakening the church —

there seems to have been something in Mr. Allen's conduct

censurable upon other grounds. The effect was to not only

destroy the confidence of the community in himself, but to

affect materially, in a similar way, the position of the church.

Mr. Berry's pastorate had, in some unwise way, added to the

mischief, so that when Mr. Bates came upon the ground he

found the Baptist cause in Ballina in a most discouraging

condition. On one occasion, soon after his pastorate began,

he had only four persons in his congregation. He had

entered the field, however, with his mind prepared for such

a state of affairs as he found, and did not permit himself to

be disheartened. " The congregation," he writes, " is quite

as large as I expected, and I hope that it will increase. It

mm& ' I!

Balli nacarrow — Ballina.

is wrong to despair, as well as wrong to presume. May the
Lord bless us ; then we shall enjoy peace within our walls,
and prosperity within our palaces."

Soon after his removal to Ballina, Mr. Bates gave con-
siderable attention to the study of the communion question,
in order, it would seem, that he might be prepared to meet
whatever phase of it should come in his own way. Other
special topics, also, were carefully studied. His method in
reading, and turning to account the results of reading, will
be illustrated if we copy some notes which we find upon a
work by Rev. J. H. Hinton, upon " The Holy Spirit in Con-
version." He says :

It appears to be written in a Ohristian spirit, and there
are some good things; but after all, I think that he is at
war with himself. He oommenoes by averring in the most
solemn manner that the Holy Spirit is necessary, absolutely
necessary, for conversion. •' Conversion to God," he says, "never
has taken place, and never will take place without it." If he
had stopped here all would have been well. But notwithstanding
this admission, he asserts on page 81, that " a sinner has power
to repent without the Spirit," and I suppose he holds that re-
pentance is the same as conversion. In many other places he
asserts that " the sinner has the means of attaining whatever
state of mind he pleases " without the Spirit of God. This seems a
little curious to me, and I think that he has asserted more than
he can prove. He says that " a sinner can repent without the
Spirit," and yet this is what " has never taken place, and never
will take place without the Spirit." Now, I think that it would
be difi&oult for him to prove that " a sinner can repent of him-
self," when it never has been done, and when he allows that it
never will be done. If ever this event should be realized, then
there will be "a new thing under the sun."

I think that Mr. Hinton is rather confup^d in his definition
of " power " to do a thing, and the '* means " of doing it. Having
the means of doing a thing is with him just the same as having
the power — means and power with him are one and the same
thing. With this idea he labors to prove that sinners ha,\e power
to repent when they will because they are in possession of suffi-
cient means. But how will this argument apply to the heathen ?
I think that they have the same " power " to repent as any one
else, but they have not the same "means" which others enjoy.

■y^.' ■

Memoir of Rev. John Bates.

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I am no metapbysioian, but I tbmk tbat power and means are
not identical.

I said tbat be is at war witb bimself. He labors to prove
tbat tbe absolute necessity of tbe Holy Spirit's agency in tbe
«onyersion of sinners is a scriptural doctrine, and be labors to
proTe tbat ** sinners can be converted witboit it." So, tben, tbe
sinnei can be converted, if bo will, witbout wbat tbe Scriptures
represent as necccisary to bis conversion. Tbe Scriptures tell us
tbat tbe Holy Spirit is necessary to subdue tbe enmity of the
«amal beart. Mr. Hinton says, yes, tbis is true, and a sinner never
bas been and never will be converted without tbat divine agency ;
but nevertheless, I maintain in my philosophy, tbat a sinner can
be converted if be will without it, because be has sufficient power.
Tbis argument I scarcely know bow to answer, and can only say,
** argument, argument, the Lord rebuke thee ! " That a sin-
ner bas power to repent may be in Mr. Hinton's creed, but it is
not in tbe Bible, according to bis own confession, and I think it
is wrong to call such statements divine truth, in order to father
them upon Jesus Christ, when be bas feigned them out of bis
own beart.

Well, call no man master upon earth. Look to Jesus, for
there is none tbat teacbeth like him. I hope that I shall be
preserved from Arminianism upon tbe one band, and Antino-
mianism upon the other, and while I contend for sovereign grace,
I hope I shall not impair tbe throne of judgment or the throne
of righteousness.

This affords a good indication of Mr. Bates' theological
position ; a position at which he seems to have arrived in his
personal and independent study of the word of God. The
doctrines of gi-ace were very precious to blm, ' constituted
tbe substance of his preaching. Man, as a lost sinner, has
no hope in himself His hope is in tbe mere mercy of God,
by whose power and grace alone, exercised toward men in
sovereign wisdom, any are saved.

The outlook upon his field Mr. Bates often found well
nigh discouraging. The country wa in a disturbed con-
dition. What violent passions were roused upon political
questions, his own recent narrow escape from being murdere .:
upon the mere suspicion of favoring tbe wrong candidate,
amply showed. There were fears, even, of a rebellion.

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Ballinacarrow — Ballina.

Meantime, the 3; Htual blindness of the people was dreadful.
Speaking of Ballina he says : " I go into the Roman Catholic
chapel. There I behold a heathen priest, a heap of heathen
ceremonies, an harangue delivered in an unknown tongue —
in fact, every thing appears to be a burlesque upon religion,
yet the place is crowded to excess, I leave this place and
go to the church. There I behold a man dressed in priestly
robes. The people all unite in reading a certain quantum of
unconnected sentences, destitute of Christian simplicity, but
not quite in harmony with heathen morality ; the same as
the papistical liturgy, except that the one is in Latin, the
other in English. After this reading, chanting, bowing and
kneeling is over, a dry essay on morality if' given. Here the
people are pretty numerous. I now find my way into a plain
Dissenter's sanctuary ; plain, neat and decent, like a house of
God. No priestly robes on the minister, no painted win-
dows, no gaudy dress and heathen ceremonies ; but plain,
simple worship, connected with a plain, simple statement of
divine truth. All is seriousness, all is devotion. It is none
other than the house of God and the gate of heaven. Yet
here the place is nearly empty. How is this ? Well, so it
is. Arise, O God, plead thine own cause !"

Looking abroad more widely upon his field he found this
to record : " Ireland is a barren place, and I am afraid that
there is very little piety amongst the people around us.
Dissenters have to contend with difficulties of a peculiar
nature. Here is the cold formality of Episcopalianism, there
the dry system of Presby terianism, and there the corrupt su-
perstitions of Popery, all pressing heavily upon us. But we
must go forward, and shall finally prevail. A missionary
cannot have his faith, too strong in the promises of God, his
ze'^/o too ardent in his Master's work, his compassion too
great for perishing sinners, or his holiness too conspicuous,
as a testimony to all around him of the excellency of the
Gospel."

Memoir of Rev. John Bates.

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Upon this view he himself acted ; watchful of his own
spiritual state, seeking to be in his work " constant in season
and out of season," and to be above all things else " a good
minister of Jesus Christ." Under date of January 11, 1839,
we find him making this record : " This day six years I left
my secular employment with Messrs. Bentley & Co., to en-
gage in the work of the ministry. I look back and am ready
to ask, what have I done ? Six years I have been employed
in preaching the gospel. For all this labor I must certainly
and finally give an account. O that I may find meicy of the
Lord in that day !" Then he adds : " During the past year
the Lord has enabled me to preach 276 sermons in different
places, besides other labors in visiting and inspecting the
schools, etc. Well, I hope I shall remember that it is not
rmich doing, but well doing, connected with faith in our
Lord Jesus Christ, that will be of greatest importance."

Here is a record of more than five sermons each week, for
the year, a remarkable amount of labor, if the added duties
of school inspecting and supervising be taken into the account.
A little earlier than this we find the record of a week's en-
gagements, from which it appears that within the week he
travelled some sixty or seventy miles, preached eight times
and inspected ten schools. Toward the close of 1839, we
find that upon one Sabbath he lectured at the Ballina chapel
at eight, held a Bible class at ten, preached at twelve, Sun-
day school at three, and preached again at six. On another
Sabbath we find him preaching four times, besides conducting
his Bible class.* What surprises us is the evidence afforded
by the volumes of carefully copied manuscript sermons, now
before us, that his subjects in preaching were diligently
elaborated, the sermons being such, indeed, as a man with
anaple time for study and meditation might be expected to
produce. There are series of sermons, running through suc-
cessive months, upon subjects requiring investigation and
the most careful reasoning, with special discourses showing

Balliriacarrov} — Ballina.

the results of wide reading and great care in preparation.
That he should at the same time preach so tnuch and so
well seems really remarkable. One is in no degree surprised
to find him saying at one time, " I have been up all night,
reading Fuller's Dialogues on Human Depravity, Substitu-
tion, Imputation and Particular Redemption." It is the
same eager worker and student who writes again in Decem-
ber, 1839: "Yesterday morning I started for Kilglass. I
inspected the school at Liffany, preached at Kilglass in the
evening. The congregation was large and encouraging. This
morning I left Kilglass and went to Tullylin. I inspected
the school and preached. Came home and preached in the
evening. At Kilglass I met with Brethren Cooke and Mul-
hern. We sat up until about three o'clock, hearing and
asking questions respecting certain points of a do(!trinal
nature."

Before the current of our narrative carries us too far be-
yond the proper date, we must mention an event deeply
interesting to Mr. Bates and his wife — the birth of another
son. This occurred on the 7th of August, 1838. The babe
received the name of Samuel, and although at one time many
anxieties were occasioned by au injury he received when
about six months old, he grew to be a healthy child, and a
great blessing to his parents. Little did either they or he,
as he grew up toward young manhood, forecast his career as,
at the age of twenty-three or twenty-four, a soldier in the
patriot army of the United States of America, and laying
down his life in the cause of that republic, more than four
thousand miles from the spot that gave him birth. Of this,
however, we shall speak again in its own place.

We may here, also, appropriately speak of the birth of
the little daughter who seemed given in answer to special
prayer. On July 6, IS-tO, little Jane was born. In record-
ing this happy event, three days later, Mr. Bates says : "Last
night I read the first chapter of First Samuel, after which I

Memoir of Rev. John Bates.

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held my little baby in my arms and presented it by faith in
prayer to God. I look upon it as a loan for a little season,
and would wish to bring it up in the nurture and admon-
ition of the Lord. It is lent to the Lord, yea, as long as it
liveth it shall be lent to the Lord. As I have a prevailing
desire, if it be the will of God, that my little son may be a
missionary to the heathen world, so may kittle Jane be the
wife of a missionary, and be useful in her day and gener-
ation. Nevertheless, not my will, but the will of the Lord
be done." How literally and fully the latter portion of this
earnest wish has been fulfilled, readers of these pages may
know. " Little Jane" is now the wife of Rev. A. V. Timpany,
for several years already a useful missionary in India, and
though at this present date for a time engaged in the home
service, yet expecting ere long to resume his chosen field
and service. Indeed, as is so often the case, the fulfilment
ran beyond the prayer, and the Lord was better to him than
even his hope ; for it was his happiness to give two dear
children to the foreign mission cause — his daughter Mary,
bom in Banbridge, Ireland, November 16, 184G, having be-
come the wife of Rev. John McLaurin, like Mr. Timpany, a
missionary to the Teloogoos. A like desire, expressed in re-
gard to his third son, John, born January 11, 1843, was not
to be granted. Of the lamented death of this son, amidst
the bright promise of opening manhood, and when already
the centre of many eager hopes, we shall speak in its place.
In connection with the passage quoted from the diary
with reference to the birth of his eldest daughter, we find
the following :

Infant sprinkling I look upon as a human rite, and as not
haying the shadow of a warrant in the word of truth. I pre-
sented my child before God in the arms of faith, and by humble
prayer, and this I consider to be more acceptable in the eyes of
infinite purity than if I had presented her in an heathen cere-
mony. My Uttle child is not excluded from one privilege that
the Children of Pedo-baptists enjoy. Do they present theirs to

Ballinacarrow — Balli/na.

God ? So do I. Do they pray for their welfare ? So do I.
Do they instruct them in the Gospel ? So do I. Do they feel
that an awful responsibility devolves upon them ? So do I. Do
they train up their children in the nurture and admonition of
the Lord ? So do I. Thus, if a child is sprinkled it is none the
better, and If it is not sprinkled it is none the worse, for a human
ceremony cannot recommend us to God. O that we may live in
faith, and set our children an example of holiness I

In the year 1839 Mr. Bates enjoyed the very great
pleasure of a second visit to England. This time his wife
and little son accompanied him. Both his parents were
still living, but it was to be his last opportunity to give
them this proof of his filial affection. On the 11th of
January, 1841, his mother died ; and a little more than one
year later, in May, 1842, his father. During his stay in
England Mr. Bates preached frequently, and to large con-
gregations, — much larger than he was accustomed to meet
at home. He says : " I felt more enlarged, more lively, and
sometimes out of the abundance of the heart the mouth
spoke."

We return a little now, in point of time, that we may
follow Mr. Bates more closely in his work. The visit to
England occurred in the summer of 1839. In the previous
February, Mr. Bates had the pleasure of administering the
ordinance of baptism under encouraging circumstances.
The candidate was a teacher in the school at Mountain
River, Mr. Eneas McDonald. He had been a Roman
Catholic. " There are two things in particular," writes Mr.
Bates, " which I approve of in his character : he has been of
moral habits for a long time, and, so far as regards his con-
duct, I hope that he has renounced the hidden things of
dishonesty, and walks as a Christian. Secondly, he has
been a bigoted Roman Catholic, and would never give up
anything save by dint of argument. He was willing to read
whatever came in his way, and seemed to be enquiring for
a long time, and now I hope that the Lord has renewed his

Memoir of Rev. John Bates.

■■'\

;♦'" .

r ^1 -A

heart. When a Roman Catholic will read Protestant books,
and hear Protestant preachers, there is hope of him." This
was the first baptism Mr. Bates had the privilege of ad-
ministering in twelve months, and it cheered him with the
hope of other fruit. Several months passed, however, with-
out much perceptible increase in the congregation, until in
December of the same year we find him making this record
at the close of a Sabbath-day's service :

The Lord has been very merciful to me to-day, and enabled
me to go through His work with some degree of comfort to myself,
and I humbly hope for the edification of others. The attendance
was pretty good, this evening rather larger than usual, which I
suppose arose from the circumstance of the Presbyterian
minister not coming to the town to-night. what a mercy to
be employed for God I My heart pants to see sinners brought
to the Saviour. May I, like the apostle, travail in birth for them
until I see them formed anew in Christ Jesus ! On Friday night
I had some encouraging news from a distant brother who called
as he passed through the town. To-day I have received a good
letter from a poor Boman Catholic with whom I conversed, and
who heard me preach some time ago. If this poor man should
become a child of God my labor will not be in vain. The sal-
vation of one soul would repay all the labor of every minister in
the field ; it is of more value than all the world.

We must here, also, give the history of a week's work, as
a sample of many. It is the week immediately following
the Sabbath of which we have just been reading :

Monday I went to brother Mullarky's, and had a prayer-
meeting in his house. Tuesday was lecture night, and very early
on Wednesday morning I started for Easky, when I preached to a
better congregation than I had expected to see. Brother Mulhem*
is well, but meets with much opposition from the rector. This,
however, is what we must expect, for worldly men and worldly
churchmen will be sure to oppose us, if the Lord prospers His
work in our hands. If we meet with a Pharaoh, may we exem-
plify the meekness of Moses ; if with a Sanballat, may we have

* Eev. D. Mulhem, who afterwards removed to America, and was for
several years a useful minister in North-western Wisconsin, and is now in
Ontario.

Ballinacarrow — Ballina.

the firmness of Nehemiah ; if with a Saul, the piety of David ;
if with a Herod, the faithfulness of John ; if with a Felix, the
courage of Paul. On every occasion, and in every work, I would
wish to manifest none of my own spirit, but the spirit of my
Lord and Master, for if any man have not the spirit of Christ,
he is none of His."

Thursday I returned home and went to Mullifarny in the
evening, where I preached to a very good congregation. The
people here are willing to hear, but they have all the cold for-
mality of Presbyterianism, and seem to be spiritually dead,
amidst the privileges they enjoy. Friday I returned home, and
bad a prayer-meeting in the evening, with all the members
together, to converse about the welfare of our souls, the pros-
perity of our church, and the enlargement of the Eedeemer's
Ejingdom. Saturday I was preparing for the Lord's day. to
have an enlightened mind, holiness of heart, and stability of
character. May I improve every talent the Lord has lent me,
and work while it is called to-day, remembering that I am stand-
ing on the brink of time, that I am treading the verge of eternity.

In each of the years 1839 and 1840 he made excursions
to the north of Ireland on behalf of the society whose com-
mission he bore. We find no particular account of these
journeys, but they seem to have been successful as regards
their special purpose. Two other visits to England were
made, during his stay at Ballina, one in 1841, the other in
1844. In the last-named year an incident occurred which
again illustrates the character of the people, and especially
the effect upon them of their Romanish teaching. Two
young women had been hopefully converted in the Ballina
Sunday school. Their friends were all Catholics and bitter
opposers. They applied for baptism, were examined and
accepted, and the time for the ordinance fixed. This becom-
ing known to their relatives "a storm arose," writes Mr.
Bates in a letter to the Secretaries in London, " such as India
could not exceed. The priests cursed, and parents entreated
and threatened. The result was that one of the candidates
was drawn away by lies and stratagems, and sent to a dis-
tance, the other was baptized, but she can never return to her
relatives." Some of the scenes connected with this affair

Memoir of Rev. John Bates.

w ::

were really dramatic. The young pel-son who held firm
found it necessary to seek a refuge in the house of Mr. Bates.
The mother came for her, with other relatives accompanying,
prepared and resolved to drag her away by force. Mr. Bates
being absent, the brunt of the attack had to be borne by
his wife, whose firmness and coolness, however, were equal
to the occasion, so that in the end the daughter was allowed
to remain, while the mother departed, somewhat mollified.
The threats of violence came to nothing, though they were
loud and boisterous.

In 1845 Mr. Bates visited the city of Derry, or London-
derry, a place historically and otherwise so interesting.
" The siege of Derry" ranks with the most thrilling passages
in military history, and the noble spirit of devotion to liberty
shown by the citizens at that time would almost seem to
have pledged them to those radical views of truth and free-
dom which characterize Baptists. Mr. Bates, however, found
only three or four of his own faith in the town, and very
little being done by them. At Letterkenny, about seventeen
miles from Derry, he found a Baptist church of some forty
members. Here he spent the Sabbath. At the opening of
the morning service the pastor, Mr. Elliott, remarked to the
congregation that he would " not say much," but leave the
time principally for their visiting brother, Mr. Bates. The
" not much" which he promised turned out to be a sermon
an hour and a half long. Mr. Bates followed him, somewhat
reassuret-l when he ascertained that it was customary with
them to make their service last about three hours. In one of
his reports for this year, 1845, Mr. Bates sums up his work
for a period of years by saying: " Most of the churches in
this island have been visited, all the counties except five or
six have been travelled through, and in many of them I have
been enabled to preach the Gospel of Jesus. In January
last I visited four counties. During the journey I preached
every day once or twice, except one."

'liilli

As the fruit of his nine years' service at Rflnir.o i,
record the banfism «f . / "^^^^ce at Ualhna, he could

period in^^,^J^'^ P''^"™- «« ^- within thi«
L r:, '^*''.'"' 'o •>« immense work in traveline DreVh
mg and inspecting schools, written thirty-six tv^l
vanous subjects, aU of which had beeTpuyrd J^f
which some seventy thoueandh^ teencircuUted Of ?h °
^.«>ts and othe« subs^nently written, w^ThaU ha^f It

worift^"^!:""^'".""^"^ '^"^ and sumn^rise T
worK 01 JMr. Bates as a missionary in Ireland.

CHAPTER VII.

?!'> I

DUNGANNON— BANBRIDGE.

1846-1860.

There were still to be some five years more of this mission-
ary service. Of this period the greater portion was given to
Banbridge, Mr. Bates remaining at Dungannon only from
December, 1845, to November of the year 1846. Upon
leaving Ballina, Mr. Bates found a season of rest necessary,
so intense and exhausting had been his labors. He had
brought with him to Ireland an iron constitution, but he had
taxed it almost to the point of breaking it down. In the
beginning of his labors a walk of twelve, fifteen, or twenty
Irish miles in the day, was quite a common thing with him.
Three sermons daily, while upon his missionary excursions,
was an amount of work not at all unusual, to which must
be added the school-inspecting, which was an essential part
of his missionary duty. When at home, such opportunities
of study as were afforded were improved with the eager dili-
gence of one who feels every moment to be precious. This
kind of work, continued now for some twelve years since his
arrival in the island, had begun to tell upon him. A few
months of rest, therefore, from October to December, 1845,
were veiy grateful to him. He spent them at the home of
his wife's father, Mr. Stuart of Dromahair.

Dungannon does not seem to have been the point chiefly
contemplated by the committee in London, when appointing
it as Mr. Bates' next field of labor. He himself says that it
was " a step toward Banbridge," which was the point at
which his next continued settlement was to be. There had

Dv/ngannon — Banbridge.

been a Baptist church at Dungannon since about the yeai'
1812. Six years previously a small company of believers
had begun meeting together simply as Christians ; in the
year named some of them were organized as a Baptist church.
They were open-communionists. In process of time other
errors crept in, so that in 1832 a separation took place, the
main portion of the society having adopted views resembling
those of the American Campbellites. Those who refused to
accept these views withdrew and formed another church,
\rhich at the time of Mr. Bates' arrival on the field numbered
only twenty-three. They were much disorganized, so that
one of the first steps found necessary was the setting in order
of the things which had fallen into confusion, and especially
the election of deacons. During his eleven months' ministry
at Dungannon Mr. Bates baptized three persons, besides, in
respect to completeness of organization and method in
Christian labor, placing the church upon a new footing.
Beyond this, his stay at Dungannon furnished nothing
specially calling for record.

In November, 184r', he removed to Banbridge. This
place Mr. Bates described as follows, about one year later, in
a letter written to the Baptist Reporter, of London : " Ban-
bridge stands on the rive Ban. There is one large, wide
street, and a few smaller ones branching off on each side.
The linen trade here is considerable, and there are several
large mills along the water side for three or four miles down,
the river. We have also some large factories, having as many
as five hundred, one thousand, and in one case two thousand
persons, I am told, connected with them. The large one I
have mentioned is about four miles down the river. Many
children are also employed in winding, etc. Several of these
establishments belong to Unitarians — the largest does. There
is a large Unitarian chapel in the town, nearly new. It is a
fine building, and cost between £10,000 and £15,000, they
say. There is one large orthodox Presbyterian chapel that

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Memovr of Rev. John Bates.

will hold about one thousand people, which has been built
about twelve or fourteen years ; before this was erected, all
the Presbyterians here went to the Unitarian house. There
is a "Church" of course and two Methodist houses, both
small, one of them almost empty. In the town and vicinity
there is a population of nearly six thousand souls; but
Unitarianism prevails, and its doctrines have withered the
north as popery has the south, east and west,"

Of the religious history of the town, as particularly con-
nected with his own work, he says : " This place has been
more or less visited for about twelve months. Brother
Mulhern, about a year ago, came and delivered three lec-
tures on baptism. The Presbyterian minister replied. A
young man, named Hamilton, remained here for some
months. We have a room, a very good one, which will seat
one hundred persons, and which is generally full in the
evening, with about forty or fifty in the morning. Perhaps
when the novelty of the thing is over — for the Baptists were
literally unknown here to many, and some said Brother
Mulhern was the first Baptist — some may fall away ; still, I
hope we have a fair prospect of success. The Presbyterians
will do all they can to hinder us, but I trust God will bless
us. When the Presbytery met here last month, I am told
they appointed a young man, who had just finished his
studies, to preach his trial sermon here on Baptism. I
hope it may be so. May the Lord give us grace to serve
him faithfully."

Banbridge is far over toward the eastern coast, and in
the neighbourhood of Belfast. It is in the Province of
Ulster — " Presbyterian Ulster," as it used to be called — ^and
amidst " the glory of Orangeism." The element around
him was somewhat ditferent from that amidst which Mr.
Bates had been accustomed to labour. There were but few
Roman Catholics. That " form of godliness " which to our
fervent Baptist preacher seemed like "setting before the

r i

DvAigannon — Banhridge.

people a row of dead bodies, nicely ai ranged and beautifully
dressed," has since felt the " power " from on high. At the
time of which we now treat it was a form onl3\ To the
special work required of him on this field Mr. Bates applied
himself with characteristic energy. "One of his neighbours "
writes of him to the Baptist Reporter, after he had been
upon the field about one year : " I have no doubt that he is
laying the foundation, under the blessing of God, of great
future success. Independently of the faithfUl oversigiit of
his congregation, and the establishment of a large Sunday
school, he visits the poor of our town in their own houses,
administering to their temporal and spiritual w^ants, and
conducts worship and preaches at several country stations.
Truly he is a workman that needeth not to be ashamed.
He has succeeded, in a few months, to gain the respect and
esteem of all classes and denominations of our townsmen ; in
fact, I believe there is no minister in the town or neighbor-
hood that stands higher in public estimation. At first the
Baptist cause met with considerable opposition. Slander,
falsehood, and other unworthy weapons were freely used ;
but all that is over now, and they are quite willing to recog-
nize us as brethren. There is scarcely one of them that will
say a word in favour of infant sprinkling now. They ap-
pear quite ashamed of it. Many of them are turning it
into complete ridicule, and laughing at the absurdity of tho
practice. All we want is more piety and zeal to insure
complete denominational success. May the Spirit breathe
on these dry bones that they may live ! I trust that the
people of God in England are offering prayers continually
for this unhappy land."

This correspondent may have been over sanguine in
his view of present facts, and in his anticipations of the
future; but he was evidently right when, at the beginning
of his account he wrote : " We are under a deep debt of
gratitude to the Baptist Irish Society for sending such a
6

Memoir of Eev. John Bates.

li'

faithful and devoted minister as Mr. Bates is to labour in
that much neglected locality." After being upon the ground
about one year, Mr. Bates himself writes : " We now have a
church of thirty-one members, deacons have been chosen, a
prayer-meeting established, a Sunday school set on foot,
containing nearly one hundred and fifty scholars, a congrega-
tion gathered of about one hundred persons, a stock of
20,000 tracts and handbills procured, and a piece of ground
has been bought and paid for, in an eligible situation, on
which to build a place of worship."

The two years, 1846 and 1847, were disastrous yeara in
Ireland. They were the years of that great famine, the
story of which went abroad into all lands, stirring humane
hearts everywhere, and opening generous hands. Of this
famine, its causes, and some of its distressing features, Mr.
Bates speaks in an address written in 1848. From this we
must here copy at some length :

In the autumn of 1845 the potato crops first appeared to be in
a diseased state. Some were diseased and partially rotten when
they were dug ; in a very short time others rotted in the pits
where they were stored. Some were apparently healthy, but in
a few weeks a very large portion became unsound. The sudden
decay of such an important article of food, in a manner so un-
expected and extensive, surprised and alarmed the nation.
Various reports were spread abroad. In some cases it was
said that the disease was extending to other vegetables, that the
turnips were infected, and that there were alarming appearances
even in the wheat. The minds of men were unsettled by a
calamity for which none could account. A government com-
mission was appointed to investigate the matter, but their
labours produced little or no result, — the cause and the remedy
still remained unknown.

Meanwhile, however, the disease appeared to be checked,
although no one could say how. Potatoes were scarce and dear,
and many were decayed; still, there was a supply to a great
extent, and the poor people were able to get enough for seed.
This partial failure, however, and an increased price, caused
considerable distress. Liberal subscriptions were given to em-
ploy the poor, and they were pretty well employed and supported
until the new crop came in.

till

Dungannon — Banhridge.

The summer of 1845 had been cold, and some said that ii .
was the frosty nights which had injured the potato crops; on
the contrary, the summer of 1846 was warm. The wheat crops-
appeared particularly fine, and the potatoes, at first, looked re-
markably well. In the most sudden manner, however, they
were blasted as if by lightning. The leaves withered, the stalks-
became bare, and the whole plant was nearly dead. The entire
crop was destroyed, and the food of the people suddenly cut off.
In looking back, it seems astonishing that there was not more
general alarm. But no one at that time, perhaps, could under-
stand the awful reaUty. We are now able to appreciate the
extent of the loss. Ireland has lost, in oats and potatoes, tO'
the value of £16,000,000 sterling, which is equiviUent to the
absolute destruction of 1,600,000 acres of arable land. The
loss of potatoes has been estimated at £11,886,000 sterling, or
about 10,000,000 of tons, and the deficiency in oats has been
estimated at £4,660,000 sterling, which is severely felt in Ire-
land, for if it cannot be said to be the poorest, yet it is not the
richest country in the world.*

Though the loss is great, it must be remembered that it cost-
the nation a much larger sum to supply the deficiency. Food
had to be imported at a high price, and the productive indus-
tries of the country had been paralyzed. The difficulty was
greatly increased, and the calamity more deeply felt, from the
peculiarity of the crop which had failed. This peculiarity, and
the circumstances of the people, made the calamity still more
appalling. It was essentially the property of the poor. It was-
the food, the exclusive food of the people. It had been culti-
vated by their own hands, and in their own gardens, or on their
small plots of land, it was their capital, their stock in trade^
their store of food for themselves, their poultry, their pigs, and
in some cases even their sheep and cattle. When it was gone
they had no other resource. In losing their crops of potatoes
they lost their all. They imagined themselves safe, but by a.
sudden and unexpected providence they were at once reduced to
poverty. All parties, indeed, felt it to some extent; but the
calamity fell with peculiar severity on the poor. Cattle and all
disposable property was sold, clothes were pawned, and their
very dogs were drowned. Farm servants were dismissed, the
farmers having nothing to support them, and this useful class of
persons were among the first to die of starvation. Tailors,
shoemakers, and other artizans who worked for the poor, were
the next sufferers, as they could get no employment. The

• See Marquis of Lansdowne's Speech, Times, 16th January, 1847. — J. B.

i' I

Memoir of Rev. John Bates.

public workfl, though intended for the general good, afforded no
relief to the aged, the afflicted, and l£oBe who were very poor.
The workhouse accommodation was insufficient to meet haU the
demands upon it. The only flourishing trade seemed to be in
articles of mod.

* >)i * * « iK #

I could fill whole pages with accounts of the disti-ess, the afflic-
tion, and misery of individuals, if it were desirable, showiag the
unparalleled sufferings of the nation. The number of persons, I
dare say, who received relief, will appear incredible to many, and
must have taxed the energies and benevolence of many to the
uttermost ; yet multitudes were left to die of starvation after all.
In some places two or three thousand, in comparatively small
parishes, were daily suppUed from the soup-kitchen. In some dis-
tricts numbers of individuals were employed by persons who had
small properties, so that if possible they might prevent those
around them from becoming a burden upon the contributions of
the benevolent. One gentleman says : " The losses sustained by
me are heavy, and I am almost reduced to poverty. I see no
shame in confessing it, as there was no possibility of my
tenantry paying their rents. I have a valuable farm, and the
estate owes no money, otherwise myself and family would be in
the greatest distress ourselves." Many small farmers, holding
from one to four acres, and who were formerly comfortable,
have been reduced to extreme poverty. The case of one worthy
poor man may be taken as an example of many. The indi-
vidual referred to had five acres, and a family of ten persons to
support from it, which he managed to do in a most respectable
manner. At length they were ell in a state of starvation ; but,
before he would beg, he parted with his cow and his last sheep,
his last lamb, bedclothes, and everything else, until at length he
was reduced to the greatest distress.

But on this painful subject I need not and cannot enlarge ;
suffice it to say, that it is the opinion of many thoughtful men
that our population in Ireland has been reduced nearly two
millions, out of more than eight millions. Nearly one million, it
is thought, have died of fever, dysentery, and starvation ; and
nearly another miUion left the land of their birth for some other
clime. While vast numbers weekly arrived in America, they
landed in England and Scotland, in our large towns there,
at the rate of seven or eight t^ usand per week; indeed,
in two months there were 26,885 landed in Glasgow alone, so
that beside the noble contributions which many of our friends
aent, they were taxed at home to an unparalleled degree to sup*
port the starving emigrants.

Dungarmon — Banhridge.

It is needless to say that Mr. Bates did not spare himself
in efforts to relieve the destitution and suffering that filled
his own heart, sensitive to every such appeal, with distress.
He actively exerted himself to procure supplies of food, not
only from England, but, through correspondence with brethren
in America, from that far country as well. Upon the arrival
of such p.dpplies, whether obtained through his own instru-
mentality or that of others, he devoted himself to the dis-
tribution, giving to this service all the time and strength
that could be spared from other duties. Among the suffer-
ing, of every class, he was constantly seen with food for the
body and the bread of life for the soul.

The address from which we have quoted discusses at
length the peculiar condition of the Irish people, and shows
how thoroughly he had made himself acquainted with them
and their manner of life, from highest to lowest. We take
one brief passage more, as affording a mere general descrip-
tion, especially of the Irish peasantry : " The laborer's cabin
is too well known to need description — a single room, with
mud floor, often without a window or chimney, and with a
roof 80 badly thatched that the rain enters with ease. The
supply of labor is much beyond the demand, hence the people
are in the greatest poverty, and wages are miserably low.
In the eastern part of the island, and near large cities, the
wages are generally paid in money ; but in the west, the
laborer annually gives a certain number of days in payment
for the rent of the cabin in which he lives, and a small plot
of ground in which he grows potatoes for the sapport of his
family. His pig and poultry are sold to provide clothing, and
everything else indeed which they require, that his potato
garden does not produce. In fact, the great body of the
agricultural population lived upon the potato ; but the
potato is gone, and is now no longer available for tl^eir
support."

Written in 1848, these last words describe the conditioii

W I' *>

«6

Memoir of Rev. John Bates.

of the country at that moment. Of course, the precious root
so indispensable to the Irishman, has since to a great extent
resumed its former place, and flourishes as before those
dreadful days of famine. The address which we have
copied so freely, was written for use in Amrnca, to which
country Mr. Bates came, in 184«8, to solicit aid toward the
erection of a chapel upon the site obtained for that purpose
in Banbridge, his present field of labor. It is replete with
information upon almost every subject relating to the con-
dition and prospects of the island, and if our space permitted
us to give it at length, would repay a careful perusal. It
was this visit to America which, without anticipation or
consciousness on his own part, prepared the way for his re-
moval to the new world two years later. He made the
acquaintance of valued brethren, especially Dr. Spencer H.
Cone, of New York, and although special causes made his
visit nearly fruitless as respects its main purpose, it was
most successful so far as concerned the personal impression
he himself made, and left behind him on his return to
Ireland.

Mr. Bates continued his work at Banbridge until soon
after the opening of the year 1850. His whole period of
service, therefore, under the appointment of the Baptist
Irish Society, was about seventeen years. They had been
active, laborious, and, upon the whole, fruitful years, espe-
cially if the peculiar character, both of the field and people,
is kept in view. Enough has already appeared, in the
course of this narrative, to show how many discouragements
a Baptist missionary in Ireland would be called to face.
The special objects of his ministry were Irish Catholics,
hardest to reach, ptrhaps, with evangelical influence, of all
human beings. A certain amount of national antipathy
would, of course, be encountered. Irish priests and poli-
ticians both having found it for their interest to nurture
among the masses of the people the idea that in England

Dungannon — Banbridge.

»nd Englishmen they were to recognize only robbers and
oppressors. Against whatever might enlighten these masses,
especially upon matters of religion, the priests, as a body, set
themselves with all their strength, knowing well that the
sort of "devotion" they desired to see in the people could
be born only of " ignorance." The landlords were to a large ex-
tent of one mind, in all this, with the priesthood. The Baptist
missionary, besides, however it might have been with one of
another faith, could look for no sympathy or support, even
among the Protestants of Ireland. Church-of-England land-
lords and clergymen were as bitter in their opposition as the
Romanists. Said a curate one day, in his sermon, " I would
rather meet the devil in all his fury than a Baptist." Mr.
Bates was sometimes forbidden by the landlords to preach to
their tenants, and one of them, when the preacher persisted
in occupying for the purpose a school-house upon his estate,
threatened to tear it down, and did so. Upon this same
estate, however, Mr. Bates had the pleasure of being invited
subsequently by this same gentleman, to preach in a new
and better school-house built upon the same site, the land-
lord himself so far feeling the effect of what he saw the
missionary accomplishing in the country, as to realize how
little worthy of himself his former conduct had been.

It is believed that a delicate, difficult, and laborious ser-
vice, extending through a course of years, has seldom been
performed with more tact, energy^ and power, than was the
case with the missionary work of Mr. Bates in Ireland.
His manly, consistent course, his fine social qualities, his
devotion to the good of others, his ready sympathy, his clear,
strong preaching ; these and other qualities won him favor
everywhere. It was impossible not to see that he was not
an intriguing, selfish priest, upon the one hand, nor a mere
sectary on the other ; but a true man, large-minded and self-
devoted, who was seeking, not personal aims, but the eternal
salvation of his fellow-men. His activity was something

Memoir of Rev. John Bates.

ll ' 1^

fl :!

i' V

■:i ,,

liiili

wonderful. The speed and energy with which he hastened
from point to point over the wide field in the north of Ire-
land, grew to be almost a proverb. The fruits of this labor
remain to the present day. Ireland is no longer occupied by
Baptists as missionary ground, but the work there received
an impetus under the labors of Mr. Bates and his associates,
which it has never lost.

As a writer in his own peculiar line, Mr. Bates had come
to be felt as a power even while in Ireland. His tracts, of
which we have before spoken, were adapted, in their topica
and their treatment, to the field of their circulation. To a
large extent they were upon those subjects which lie between
Baptists and others as matters of controversy, They were
short, crisp, condensing much in little, and suited both to
awaken and to direct inquiry. It was certainly much that
nearly one hundred thousand of these tracts were circulated
while he still remained upon the field. One of them, a reply
to Mr. Eccles, and entitled, " Baptism a Term of Communion,"
was expanded in quite an elaborate argument, and though
written and printed in 184)2, might still be circulated to ex-
cellent advantage. With a view to indicate something of
the character of this tract, and at the same time show more
freely what was Mr. Bates' own position upon this subject,
we copy the points made, with a few added sentences under
each one:

I. Mr. Eccles says that " The Scriptures enjoin teaching
and faith previously to baptism, but they never represent bap-
tism as necesaanly preceding the Lord's Supper." The Scriptures,
however, invariably repre.ient baptism to be i\xQ first duty of a
believer, and an ordinance to which all the disciples submitted
before they observed the Lord's Supper. The commission of
Jesus requires disoipleship first, baptism next, and then admis-
sion into the church, after which they were to " observe all
things whatsoever Christ commanded," and Christian fellowship
must be one of them. Peter, on the Day of Pentecost, Philip in
Samaria, and Paul in the whole of his travels, in every iustaB9d
acted upon this plan.

Dmiga/nnon — Banbridge.

U. " Baptism," he says, " is never represented in Soriptureas
the door into the Ohristian church." We do not say that it is
the door into the ohnrch, but that baptism is the only apostoUe
way of profersing an entrance into Ghrist's visible kingdom. It
was the very Jirst thing that the primitive believers attended to,
not merely as a matter of option, expediency, or utility, or 6ven
on account of any peculiarity in the church at that period ;
neither because " in the then existing oircumstanoes it was very
natural, and is at all times very desirable," as Mr. Eooles savs
in his first argument ; but because they were commandbd to be
baptized in the name of the Lord. Acts x. 48. " But Ohrist,"
he says, " is the door," and I might say that Ohrist is a "rock,"^
and one title will prove mixed communion as well as the other.

III. '* Baptism," we are told, " is not a church ordinance.'^
This is not the question, but whether it ivas required before ad-
mission into the church, which I think has been abundantly proved,
and if so, baptism has " to do with the constitution of the
church." Is it possible to organize or constitute a church after
the model of the church in Ephesus, which had " one baptisrr ,"
if we have no baptism at all ?

**#***♦

IV. In the next place it is said, " There is but one church.
This is the Saviour's body. Fart of it is in heaven, and part of
it on the earth ; but these two parts are one society." The
visible church of Christ, however, as it exists on earth, is not
composed of the same identical members as the glorified church
in heaven ; and I can hardly think that Mr. Eccles is serious,
when he argues that those in heaven and those on earth are to

be regulated by the same law To argue, therefore^

that whatever will be dispensed with then may be dispensed with
now, is to set aside the will of Ohrist in reference to present duty
altogether.

Y. The text, 1 Oor. ix. 29, is quoted : " He that eateth and
drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body.'' The passage is adduced to prove
that nothing constitutes unworthy communicating, but the " not
discerning the Lord's body." He who does not ^soern between
this and another meal, is said to communicate " unworthily ; "
but it is not said that this is the only thing which can make i^
person unfit for ppxticipation.

ill'

Memoir of Rev. John Bates.

yi. " The Lord's Sapper is a remembranoing emblem/' and
1 Oor. X. 17 is quoted to show that it represents, or emblem-
atizes, Christian fellowship. . . . The question is not about
the shadow and substance, but whether we shall, or shall not,
obey the will of Christ, in imitating the example of the Corin-
thian ohuroh, who "kept the ordinances as Paul delivered them."
1 Cor. xi. 2.

YII. " The believer is one with Christ," says Mr. Eccles,
and asks, " Shall we, therefore, in accordance wiili the principles
of the strict communionists, expel Christ from our fellowship ? "
Jesus says, " If a man love me, he will keep my word; and my
Father will love him, and we will come unto him, and make
our abode with him." John xiv. 28. Then, and then only,
do we expel Christ from our fellowship, when we disobey his
laws.

Ill 41 >l« « « * :<:

YIII. The next argument is this : " We do not countenance
the neglect of baptism, in holding fellowship with the unbap-
tized." It is, however, an essential feature of open communion,
that it welcomes those who are possibly opposed to immersion,
that it receives those who have never been baptized, and some
who declare they never will be ; while it excludes those, and those
only, who are its real friends.

I t

IX. The reference of Mr. Eccles to Exodus xii. 48, is, I think,
entirely against himself, for he might as soon expect to find an
account of the circumcision of a Jew after eating the Passover, as
to find a believer baptized after eating the Lord's Supper. Mr.
Eccles, however, is " a man of war from his youth," and it is not
a little difficulty that will make him strike his colors.

X. " Beceive ye one another, as Christ also hath received us
to the glory of God," Bom. xv. 7. After quoting this passage,
Mr. Eccles says this precept " reveals our duty as to whom we
are to receive or reject." It does so to a certain point. It shows
that none should be received into the church but those who are
believed to be " received by Christ to the glory of God," because
all who are addressed are spoken of as so received. But in this
l>oth strict and open communionists are agreed. The point of
difference between them is, whether those who are believed to be
iiius received by Christ to the glory of God, should be received

hi.

Dungannon — Ba nhridge.

into the ohuroh on earth before they are baptized, and on this point
the passage is entirely silent.

The result of Mr, Bates' missionary labor in Ireland, so
far as the number baptized is concerned, is as follows : — in
the Ballina diBtrict, sixty ;&t Dungannon ^/treg; at Banbridge,
eighteen; eighty-one in all. This, however, by no means
represents either his work or its fruits. In estimating these,
one must remember the silent but profound effect of pure
and manly Christian example ; must keep in mind how much
of impression truth faithfully and kindly presented will pro-
duce, beyond all that is immediately apparent ; must not for-
get in how many an Irish cabin, or fann-house, or mansion
this true missionary had been received, leaving behind him
a Christian testimony that could not be slighted, and the
echo of a prayer that went straight up from the altar to the
throne; must take into account all that was done in estab-
lishing churches, in teaching them sound doctrine, in con-
firming them and building them up. These are labors
and results whose true nature time only reveals, the full
record of which, in fact, can only be read in the light of
eternity.

The time was now near when Mr. Bates' whole sphere of
life and labour was to be changed. Failing health once
more warned him that his taxing labors, made necessary by
the peculiar character of the service, could not be continued.
Friends in America, and especially his friend Dr. Cone, by
whom he was held in very high estimation, were urging him
to seek a new field in the new world. His association with
the brethren at Banbridge had grown to be less pleasant to
him, and upon the whole providential indications seemed all
pointing across the sea and toward the setting sun. He had
collected in Banbridge a church of fifty members, of whom he
had himself baptized eighteen. The cause there, in its work-
ing elements, was upon a promising basis. He could leave
his work in the hope that it would still go on, and his labor

'■f"^ "'a ■■ "'"i'

wr ^" ■<'i-i>'.nipif"«ni^l«^miip I i| "iiii^iw ,,^^^B»-r . iMfpi^wK ii>im;vn'mp*iw^

I iMmii .n^.Bip

Menuyi/r of J lev. John Bates.

prove to have been not "in vain." February 20, 1850, h©
with his family left Ireland for Liverpool, and from Liver-
pool sailed for America March 4th, and reached New York
April 8th, of the same year.

• \ ■'*:

CHAPTER VIII.

AMERICA.

1850-1864.

The following testimonials will appropriately introduce the
present chapter :

Baptist Ibish Society.

At a meeting held in the Mission House, Moorgpte street,
February 5, 1860, James Low, Esq., in the chair :

Resolved — That this Committee have heard with deep regret
of the resignation of Bev. John Bates, of Banbridge, in conse-
quence of his having felt it his duty to proceed to America. They
desire to bear testimony to the uniform diUgence and Christian
fidelity in the discharge of his duties for a period of seventeen
years during which he has been connected with this society ; and
they cordially recommend him to the esteem of their brethren in
America, and to the divine guidance and blessing.

Resolved — That a copy of this resolution be handed to Mr.
Bates, signed by the Chairman, on behalf of the Committee.

James Low, Chairman.

The above is a fair copy of the orginal resolution.

W. P. WiuJAMS, Sec. Baptist Irish Society.

London, Jan. 22, 1860.

The Committee of the Strict Baptist Convention to Christian
brethren in the United States of America :

Dear Brethren : — We take leave of our esteemed and beloved
brother Bates, who has for many years labored in Lreland, with
much regret 4hat the cause of Christ here will cease to enjoy his
labors ; but we rejoice in confidence that his steps are ordered by
the Lord, and that if his life is spared God will continue greatly
to bless him. He has been enabled to labor abundantly in Lreland

i-l 1

Memoir of Rev. John Bates.

during nearly seventeen years ; he has preached with great dili-
gence the everlastLng gospel ; has written forty-one bracts and
handbills, and distributed five thousand copies a year. The
fervor of his spirit, his fidelity to the will of Christ, without re-
gard to the consequences, and the generosity with which he has
assisted every good work, have much endeared him to us. We
commend him to your best affection. May God abundantly bless
him and your churches, with which he will now be more nearly
associated. May still greater grace be upon them, and their
labors be blessed throughout the world. Soon may the kingdom
of this world become the kingdom of our God and his Christ,,
when he shall reign forever and ever.

Yours, deal' Brethren, in Christian love.

Signed Oi: behalf of the Committee,

WiLLi^ Norton, 1 5^^
Benj. Lewis, )

: ^

To the Bey. John Bates.

Dear Brother: — We, the members of the Strict Baptist
Church, Banbridge, on this the occasion of your departure from
us, desire to record our esteem for you as an able minister of the
New Covenant, and our regret at the loss of such a faithful and
affectionate pastor. We would at the same time render you our
heartfelt thanks for your endeavors to promote our growth in
grace, for your labors in collecting funds to provide a house
wherein we can meet and worship, and serve our Heavenly Father,
and for the efforts you have made, both by tongue and pen, to
establish in our land the supreme and sole authority of the King
of Ziou. On these accounts we feel that though we see your face
no more, yet you have thereby merited a place in our memories
and hearts, both deep and permanent; and as a small token of
our love and esteem, we beg of you to accept these volumes of the
late Dr. Chalmers. We would, moreover, cordially recommend
you to the esteem of our transatlantic brethren, and pray that a
blessing may ever rest on you and yours, and that tiie Head of
the Church may grant you strength tp serve him, and may smile
on and crown all your labors with abundant success.

Signed on behalf of the church,

BOBERT GrAHAJJ,

Wm. Hawthorne,
John Kellock,
Banbridge, Feb. 17, 1850.

• Deacons..

America.

95-

Another of these testimonials, although official in form,
seems to be still more than these, which we have copied, thfr
fervid utterance of personal friendship and appreciation. It
was addressed to Mr. Bates by James Milligan, Esq., Secre-
try of the Baptist Union of Ireland, and is dated at Dublin,
Adelaide Villa, Feb. 5, 1850. In this cordial letter the writer
says : " I am truly sorry you are leaving Ireland, and believe
you are actuated at the same ti>ne from convictions of duty.
In all Ireland you will not leave behind you a more con-
sistent, faithful, laborious minister of the Gospel. You have
labored, I believe, about seventeen years in this land of
darkness, amidst much opposition, but not without manifest
tokens of the Divine approbation. You have also published
a variety of excellent tracts, which have been circulated in
thousands, and will continue to be circulated after you bid
farewell to our shores. I am not acquainted with any tracts
likely to be more useful than yours, in giving right views,
to the people of Ireland, of the principles entertained by the
Baptists. I wish you could have had the united testimony
of the Union. I am sure it would have been of the most
honorable character, and much more effectual than any thing
I can write. I believe you are held in the highest estima-
tion by all the brethren, as respects both your character and
your talents as a minister of the Gospel. By them you will
long be remembered with feelings of sincere respect and
ardent attachment. We shall deeply deplore your loss,
while at the same time our prayer will be that God may
long spare your valuable life, and make you abundantly use-
ful wherever his Providence may direct your labors."

With these parting testimonials and benedictions, and
with the prayers and best wishes of many hearts, who had
learned to love him greatly in the Gospel of God's dear
Son, Mr. Bates, with his family, sailed from Liverpool, as
we have said, March 4, 1850, and reached New York on
April 8th. The passage was stormy, although without

Memoir of Rev. John Bates.

such heavy gales as would hinder the voyage or endanger
life. He found a cordial welcome in New York, on the part
of Dr. Cone, Dr. John Dowling, and Dr. B. M. Hill, Secre-
tary of the American Baptist Home Mission Society, with
other brethren and friends whose acquaintance he had made
at the time of his visit in 1848.

Upon his arrival in New York Mr, Bates found that Dr.
Cone had already obtained for him an appointment as
Missionary of the Home Mission Society. This was because
of Dr. Cone's knowledge of the fact that Mr. Bates proposed
to make his home in the West, and would very probably
prefer t ^ locate somewhere upon home missionary ground.
No field was designated ; that part of the arrangement being
left until Mr. Bates should himself be in the West, with
opportunity to choose a lojation. Of this missionary ap-
pointment Mr. Bates neve? made any use. One purpose in
coming to the New World was the purchase of land in one
of the newer states, af. a more settled home for his family,
and that it might be a help in starting his sons in life. He
preferred not to be controlled in his personal plans by the
wishes or judgment, as to the field he should take, of a
missionary board.

The journey from New York, to what was then more
properly than now the " Far West," was a circuitous one.
The route was, first, up the Hudson to Albany ; thence by
rail to Bufialo; from Buifalo by steamer through Lake
Erie to Detroit ; from Detroit by rail and other conveyance
to St. Joseph's in Michigan ; across the lake by steamer to
Chicago ; thence down the canal to La Salle, where he took
steamer for St Louis ;' and from St. Louis up the Mississippi
to Dubuque. After reaching the West, and particularly
while at St. Louis, he made careful inquiries as to the open-
ings for a home and a field of service, having respect, among
other things, to the probable effect of climate upon the
health of himself and family. The result of all was the

\\u ,

liii

America.

choice of Cascade, Iowa, then a small village near Dubuque.
Some two miles from the village he found a farm of 150
acres offered for sale. This he purchased for the sum of
$750. A plain log dwelling was upon the place, and this
became the first home of the family in the New World of
the West. In due time another house, more commodious,
was built, with such barns and other offices as the work and
needs of the farm made essential.

The nearly fifteen years spent at Cascade were eventful
years. They were also, for Mr. Bates, no less active and
busy than were those he had spent in Ireland. His
activities, however, to some extent, took new directions;
the spirit of the missionary, indeed, was fully alive in him.
In the village of Cascade he found the remnants of a Bap-
tist church that at one iiime had a membership of about
thirty, scattered over a wide district of country around.
They had been gathered into a chuixjh by the late Ira A.
Blanchard, a most worthy minister. Reaching his new
home on the 20th of May, he very soon made the acquaint-
ance of these brethren, and so won upon their confidence
and esteem that at the end of two month's time he received
and accepted a call to become their pastor, entering upon
service in this capacity July 24, 1850. It was a day-dawn
to the little church, which was re-organized with twelve
members. From that point it began to " recover strength."
In 1852 Mr. Bates secured two building lots, and in June,
1853, a neat brick house had been completed, at a cost of
some $1,500, in place of the small and poor house of wor-
ship in which his Cascade ministry had begun. In that
early day this was really a great work, accomplished under
very adverse circumstances. The congregation now in-
creased more rapidly ; the word preached took effect in con-
versions ; in all ways the church was prospered, so that at
the close of this exceedingly happy, harmonious, and fruit-
ful pastorate, this church had become one of the strong and

Memoir of Rev. John Bates.

influential churches of Northern Iowa. Without special
revival seasons, there was a steady accession. Mr. Bates,
during this pastorate, baptized forty-eight, and received into
the 3hurch fifty by letter and experience. In these days of
rushing evangelism, when conversions in single communi-
ties are counted by hundreds, and even by thousands, as
results of a few week's " special effort," this measure of
growth may seem a small one; but it was, at least, thorough-
ly genuine, and it was the result of legitimate, faithful,
thoroughly evangelical labour.

Meanwhile, although, as we shall see, other occupations
claimed time and strength, Mr. Bates found enough of both
still remaining to him for a genuine missionary work in the
regions around. There was much destitution; families
scattered over the Iowa prairies who were as sheep having
no shepherd ; little towns springing up, with small clusters
of Baptists, who needed some one to visit them, encourage
them to attempt such organized work as their circumstances
would permit, preach to them, and at the fit time form them
into churches. Mr. Bates was not only always ready to
answer such calls, but he kept his eye upon the wide field,
judiciously seeking opportunities of missionary service.
Sometimes he would go seven miles to a prayer-meeting,
sometimes forty miles to a Sabbath preaching, being sup-
plied, not with such means of conveyance as now render ser-
vice of this kind comparatively easy, but such as he himself
could command, his practice in Ireland of making distant
preaching excursions on foot being here renewed. He would
often preach at Cascade in the mcrning, walk several miles
into the country to give an afternoon sermon in some re-
mote district, and walking home preach in the evening.
During part of the years 1862 and 1863 he preached half
his time for the Lamotte church, in Jackson County, gather-
ing in many. Of the points at which he also performed
auch volunteer missionary service as we have described, may

iiJ.i

America.

be named Epworth, Delaware, Prairie Creek, Bowen's Prairie,
Haze) Valley, Sprinj^ Valley ; he frequently preached, also,
in Dubuque. Much of this labour was wholly without com-
pensation. He went punctually to his appointments in all
kinds of weather, performing his missionary journeys, as we
have intimated, mostly on foot. At Delhi, twenty miles
from Cascade, he organized a church ; at Sand Springs, six
miles, another ; still another at Epworth, eight miles ; and a
fourth at Worthington, ten miles. These interests grew up,
in some sort, under the wing of the Cascade church, at least
with the cordial sympathy and encouragement of the
brethren there, and under the labors of their pastor, so that
Mr. Bates could with considerable propriety speak of his
church as " seeing her daughters living around her," Of
salary Mr. Bates never received for all this service above
S400, — for some years it did not exceed $100, — and of this
meagre salary frequently but a small part was paid in
money.

In his wider relations, Mr. Bates found and actively
filled his own place among his brethren in Iowa. At meet-
ings of the State Convention, in the associations of his own
part of the State, he was present and active, a leading spirit.
Attention to such duties at that time often supplied occa-
sion for no little self-denial. " At one of these gatherings,"
writes his friend and valued brother, Mr. James Hill, " he
slept in a corn-crib. I was with hi/m" In giving, as well
as working and enduring, he also shared fuUy with his
brethren. He gave freely to the cause of Christ in general,
and was prompt +. "remember the poor." To his other
labors were added lectures upon slavery, temperance, edu-
cation, and when the national troubles began, upon the
grave and important questions involved in the war of the
rebellion.

We may, perhaps, most appropriately introduce here the
following contribution to our narrative by one who knew

McMASTER UrjlVT.-JSITY LIBRARY^

100

Memoir of Rev. John Bates.

Mr. Bates well, and who highly esteemed him: * " The pas-
torate of Mr. B&tes at Cascade, fonns a red-line page in its
history. It was a period of marked growth in that body, —
growth as marked in knowledge as in numbei's. He was a
good shepherd, and fed the flock with something better than
husks, or the orts of mental sluggishness. There was solid
nourishment, and a good deal of it, in the discourses which
he preached in that humble little house of God. He had a
large library for a rural pastor ; it embraced the writings of
some of the best British and American thinkers ; these he
seemed to have read carefully, but he did not often quote
from them. The seed of their great thoughts lodged in his
mind, took root, fructified, and bore rich fruit. At the same
time he abounded in Scriptural quotations, which he used
as logical clinchers. In the pulpit he always seemed to be
full — full of his subject, and fuU of the Divine Spirit. He
never lacked for words ; they flowed freely, rapidly, were
clearly enunciated, and thoroughly charged with thought.

" In his familiar talks in the evening prayer and confer-
ence meetings, he did not occupy the time for the sake of
killing it ; he talked because he had something woi-th listen-
ing to. Like Solomon's virtuous woman, ' he opened his
mouth with wisdom.' He always had attentive listeners.
His Cascade flock looked to him for nourishment, and rarely
were disappointed ; hence their growth in spiritual strength
during his pastorate. They ruminated on his Sunday say-
ings during the week.

"He was a good pastor — found when most needed. He
had no stereotyped periods devoted exclusively to making
calls; he had little formality; dropped in like a near
neighbor, or a brother of the family, with the utmost coi'di-
ality in his manner, and genuine warmth in his heart. The

* Jesse Clement, who was at the time of which we are treating, connected
with the Dubuque daily press. , , .

AineHca.

101

sick and the poor, who have the strongest claims on any
pastor, shared liberally in his sympathies and his visits. He
excelled as a comforter.

" Mr. Bates did not forget that he was a citizen of Cas-
cade, as well as the pastor of a Christian Church. He inter-
ested himse '^in public enterprises, and lent his influence in
pushing them forward ; hence he had the highest esteem of
all the better classes of the community. He lived among
men to do good in a social and intell actual, as well as a moral
sense."

In purchasing his farm, Mr. Bates, additional to the
motives before pamed, seems to have been also influenced by
the impression that his health, which had suffered under the
severe strain of missionary labor in Ireland, would never
again be such as to allow of exclusive devotion to ministerial
service. What we have said, however, shows that what of
physical strength was lacking was more than supplied by
spiritual and intellectual energy. The farm, besides, while
it taxed him in unwonted directions, may, by the active
physical exertion it made necessary, have saved him from
ailments which occupation too exclusively intellectual
might have caused or aggravated. He was, in fact, as
thoroughly a farmer as if he had not been a minister.
Reviewing this portion of his life in a letter written several
years after to one of his daughters in India, he summarizes
its history in a strain half-serious, half-humorous :

" I ploughed, split rafls, quarried stone, looked up hen's eggs,

milked, cut my hay, cradled wheat, pulled com, fired a gun, dug
post-holes, picked berries, planted an orchard, built a house, put
up a bam, fed pork, kept dogs, oats, rate, and mice, wrote letters,
visited, bought books, sent articles to the paper, in fact I was a
Western man. I waited on my wife, told her to look at the
sunny side ; when she saw a cloud I told her the sun was shining
behind it and would shine on her. I drove oxen, ate mush,
drank tea, coffee, and had lots of hens, turkeys, and other good
things."

102

Memoir of Rev. John Bates.

This helter-skelter, but perfectly characteristic descrip-
tion atfords a better picture of his farmer life than any
amount of mere nanative. To his list of occupations he
might have added that of school-teaching ; the children of
the neighbors being allowed to come in and receive les-
sons with his own children at home. It was a busy life,
brain and hand constantly occupied ; yet with such alter-
nations of special exertion as largely prevented the over-
taxing of either. Often the plough was left in the furrow,
or the hay in the field, that he might ansv^er some sudden
call to a funeral or other occasion for ministerial service.
His farm- work was as whole-hearted, zealous, cheerful, as his
work in the pulpit ; and whether in the one sphere or the
other, he gloried in doing with his might what his hands
found to do.

As we come to speak, now, of Mr. Bates' interest in those
national questions which he found already in agitation when he
became a citizen of the great republic, we are reminded of the
strong desire he had once experienced, as described in former
pages, to become a missionary to the blacks in the Island of
Jamaica. The result of that experience was to leave in him
a thorough dislike for the system of human slavery in all its
forms, and a profound sympathy for those who, in every part
of the world, were its victims. These sentiments gained new
life from his more immediate contact with the slavsry ques-
tion in practical aspects, upon coming to this country. He
made himself known, at once, as a pronounced anti-slavery
man, and in all that agitation which during the ten years
from the time of his removal to America to the outbreak of
the rebellion grew fiercer and fiercer, he stood with those
who favored radical measures, because believing that such
measures alone were suited to the virulence of the evil.
When war finally came, he was found ready for the sacrifice
that was soon demanded of him, and cheerfully gave up to
the cause of the nation, and of human freedom, what was for

America.

103

him as costly an ofTering as the cause could claim, or he him-
self make. He gave his eldest son, Samuel, as a soldier of
the Union.

Of Samud'H birth, in Ireland, we have already spoken.
He hud now reached tho age of twenty-four years. He was
all that his fond parents could wish him to be. Very early
in life he showed a marked and intelligent interest in spiritual
things. Mr. Bates himself relates this incident: "When in
Ireland, well do I remember praying with him in the study
when but five years of age. On rising from our knees your
little brother was in tears, and said, 'Papa, you always make
me cry when you pray so.' I asked, ' What did I say that
made you cry, my son?' He said, 'Why, you prayed that
God would pardon my sin, give me a new heart, and make
me a good child that I might go to heaven.' 'And does not
God say that we have all sinned, and come short of the glory
of God, my dear boy ? ' * I kno w he does,' was the answer,
'but I always cry when you pray so.' I then asked, 'Do you
remember the text, my dear child, that tells in what manner
our sins are taken away ? ' Your little brother then said,
'The blood of Jesus Christ, his Son, cleanseth from all sin.'"

Of this dear son, in his later life, Mr. Bates says : "Your
brother, when at home, was just as busy on the farm as
others, yet he always found time to worship God. His at-
tendance upon the Sabbath was marked with regularity.
He loved Zion. The prayer meeting was his delight. His
labors as a Sunday school teacher and secretary are well
known. He felt a solicitude for the salvation of children.
One of his last efforts after he had enlisted was to give an
address to the Sunday school children at a pic-nic at Oak
Grove, in connection with others. His activity was mani-
fested in various ways. He \ isited the sick, called upon
the drunkard to become sober, and was ready for every good
word and work." He was baptized April 18, 1858.

We have copied from a brief sketch of Samuel's life and

104

Memoir of Mev. Juka Bates.

character, written and printed for private circulation, after
his death. That upon his enlistment as a private in the
Twenty-first Regiment, Iowa Volunteers, ho should have
been at once made an officer was a surprise to himself, but
can have been so to no one else. It was on his birth-day,
August 7, 18G2, that he entered the regiment, and he was
immediately chosen by his company as its second lieuten-
ant, Mr. James Hill, a valued and cherished friend of the
family, being first lieutenant. Before the regiment marched
Samuel received from his father a lettei- containing these
admirable counsels :

I cannot lot you go without a word of advice, and a father's
blessing. My advice is :

1. Take care of your health. A sickly man is useless every-
where, but especially in the army.

2. Be kind to your comrades in arms ; they will love and
esteem you for it.

8. Be punctual to every order, and in the performance of every
duty. Be a man, claiming equality with officers of your own
rank, and kind, courteous and obedient to your superior ones.

4. Obediencp — prompt, faithful obedience — is the first, second
and third element of success in a soldier's life.

My blessing is the blessing of the old patriarch to Joseph, when
he said : " the blessings of thy father . . . shall be on the
head of Joseph, and on the crown of the head of him that was
separate from his brethren." Gen. xlix. 26.

Take care of your soul. Do not let the Christian shrivel into
the mere patriot, or the soldier of Jesus into the mere soldier of
the Twenty- first. Cornelius, a devout man, and one that feared
God always, . . . had a servant-soldier to attend him. Be
faithful to God, then you will be faithful to yourself and to all
around you. Farewell. If in the accidents of war you are
wounded or in distress, let me know, and you shall instantly have
all the relief a father can give.

This ia first in a series of letters running through some
eight months, which are in every respect models of their
kind. They keep the absent one informed of what is passing
in the home and on the farm, in the neighborhood, the Sun-
day school and the church, often, we cannot doubt, relieving

Anitrica.

105

the monotony of camp life, or cheering the weary march.
The advice given is of the sensible, practical sort, which
seemed to divine by a sort of inspiration, the peculiar sur-
roundings and exposures of a young man in the army. Take
this passage from a letter dated Nov. 7, 18G2.

I am glad to find that your own health continues good, and I
hope that you will take care of it. Jnst as a mechanic takes care
of his tools, a bride of her ornaments, and a miser of his gold, so a
soldier should take care of his health. The laws of health are
simple, and if they are violated we must pay the penalty. Medi-
cal men, and writers on the subject generally, agree in saying
that abatemiouanesa is one of the most important things to observe
in order to enjoy health. The present state of society, the
arrangements of the kitchen, and the food prepared for our table,
are all too artificial. We want more simplicity in clothing and
food. The wants of nature are few. Whenever persons partake
of eight or ten different kinds of food at a meal, it is easy to
know what will be the result. Be aimple in your diet, abstemioua
in your habits, and take care of colds ; then, by God's blessing,
health will be enjoyed.

When I was at home, in England, I remember one Eichard
Ashby, our next neighbor but one, would come in sometimes in
the evening, and on having some refreshment would playfully
remark : " A man can drink wine. Master Bates, when he is not
dry." So a person can eat confectionery, jam, jelly, preserves,
pickles, and all that, when he is not hungry. Hence plain, simple
food is generally let alone until we have an appetite to eat it.

A letter dated some two weeks later, Nov. 25, touches
upon higher matters :

At Lamotte, yesterday, I preached from the text about
" growing in grace, and in the knowledge of our Lord Jesus
Christ." Growth and progress in the divine life are what we all
lack in the present day. There is, however, no such thing as
standing still in religion. We are either going forward or back-
ward. When Napoleon's chief engineer had examined the Alps,
he enquired if the army could pass over them. The engineer
repUed, " Barely possible.*' Napoleon repeated, "Barely pos-
sible," and turning to his men he exclaimed, **En avant!"
" Onward I " — and onward they went. In your position, you are
sarrounded by great privations and great temptations, so that it
may be " barely possible " to " grow in grace," but it is not im-

106

Memoir of Rev. John Bates.

,./i^ Im-

possible. Forward and forward yon must go, in the wisdom,
strength and grace of the Lord. Noah was a Christian in the
midst of the antediluvians, Lot in the cities of the plain, Daniel
in the court of Babylon, and the disciples in Jerusalem. So you
may be a child of God in the Twenty-first regiment of Iowa Vol-
unteers.

Samuel's regiment belonged to the army of the south-
west, and his own experience of military life was chiefly in
connection with the movements which led up to the siege
and final capture of Vicksburg. After the battle of Harts-
ville, which seems to have been the first in which he shared,
his father wrote him a letter from which we take these
paragraphs :

Cascade, Jan. 28, 1863.

My Dtiar Boy, — We heard flying reports of the battle you
fought ac Hartsville, and were filled with anxiety about your
welfare ; but your letter to your dear mother, last night, set our
hearts at rest

It seems that you had rather a hard struggle, but the Lord
gave you victory. You are, my dear boy, a child of many prayers.
You are constantly remembered before God in our lamily devo-
tions, and in private. I am sure that every one of us asks God
to bless and defend you, in our closets, as we commune with God.
When the bullets of the enemy are falling •' lively " around you
on the battle field, there is great exposure to danger, yet even
there I trust you are in the hand of God, and just as safe under
his protection, as if you were here, beneath the paternal roof. A
stanza in one of Dr. Eippon's Hymns, which he composed when
the cholera was raging in London, I shall change a little, and
then it is equally applicable to you, on the field of battle :

" Balls and shells aronnd me fly,
Till he i.>id I cannot die ;
Not a single ball can hit,
TUl the God of love sees fit."

I know little about military service. English generals, how-
ever, teach that if the weight of the advancing column is greater
than that of the resisting column, the latter is destroyed. Hence
Wellington, when he joined the army in Spain, had every man
weighed, first with his accoutrements, and then without them,
believing that the force of an army depends on the weight and
power of the individual soldiers, in spite of cannon. Lord

■' n\

ill

America.

107

Oollingwood was accustomed to tell his men that if they could
fire three well-directed broadsides in three minutes, no vessel
could resist them, and from constant practice they could at last
do it -in three minutes and a-half. Moreover, in battle as in
other things, the English are very practical, believing that the
best stratagem in war is to lay your columns close in front of
the enemy, and bring all your guns, big and little, to bear upon
him until he turns his back upon you. This, indeed, is the old
fashion, which never goes out of fashion, whether in or out of
England. If you and the boys difi'er from this, when you have
an idle hour you can discuss the matter amongst yourselves, and
settle it as you please.

The letter then proceeds in some helpful observations
upon the providence of God, characterizing it as minute,
punctual, moving, irreversible, and universal. His view of
the prospects of the Union cause, and of the providence in
general that watches anc^ cares for men, he gives in another
letter, dated February 18 :

Moving about in my narrow circle, I am not capable of form-
ing an opinion of the views entertained by our citizens at large
concerning the war, but I think some are not so hopeful of the
North as they were at first. I see no reason, however, myself,
to despond. I think that the North has done well, taking all
things into consideration. The Dubuque Times, of yesterday,
reports thirty -three Union victories, and gives all the places where
the battles were fought, while nhie large ironclads have been
taken or destroyed. On the other hand, it reports only fifteen
rebel victories, in the same way, with the destruction of a few
vessels.

But on a bright sunny day, there will be some gloomy faces.
There are men who will always be blind to the bright side, but
who can see the dark one easily enough. They are never light
and gladsome, but carry an unnecessary burden on their backs
all the way, as they go staggering through life, until they tumble
into the grave. If such persons have no trouble from any
around them, they will be sure to manufacture troubles for them-
selves ; and home-made troubles, like all home-made articles,
generally last the longest. I see persons of this stamp nearly
every day. If you give them a word of cheer, or let a ray of light
into their dark souls, though they may see no trouble "just
now," yet they will say, " You can't tell what's coming, there
are breakers ahead ; this calm is gathering a storm ; this sun-
shiny day will be followed by a dark night." ....

fit' lis-

lii

m |:

iyijr

108

Memoir of Rev. John Bates.

If I should tell snch persons that they do not believe in Pro-
vidence, they would think me unkind ; but if they do, they have
very crude and foggy notions about it. Perhaps they think that
God knows and governs all things in general ; but knows and
governs nothing in particular. That he guides and moulds the
destinies of large nations, but has nothing to do with small and
insignificant affairs. If so, the Providence of God may be com-
pared to certain tongs in a blacksmith's shop, whose jaws never
entirely close — they are convenient for handling a large piece of
iron, but cannot grasp a small nail. Or Providence is like a
great general, who only directs the movements of a large body
of men, by commanding his officers, and never thinks of so small
a thing as ordering a tin cup for a private soldier, a blanket to
sleep on, or a number of other little things necessary for his wel-
fare. Now, this is a Providence made by man, and not the Pro-
vidence of the Bible ; that is, it is no providence at all. God
numbers the very hairs of our heads, directs the sparrow where
to light upon the ground and pick up its daily food, paints the
beautiful violet in the forest on which no eye but his ever rests,
and lets down the gentle dew-drops upon the leaf of the smallest
flower. Here is a providence in which we may, can, and must
trust.

In another letter dated 27th of the same month, he
alludes to the movements of General Burnside on the Rap-
pahannock — movements watched with such anxiety by the
whole country. He then says : " It may be that the Lord
will yet try us as a nation, and that we shall have to make
more .•'acrifices, but I do believe that God is on the side of
the North, and that in the end our arms will be crowned
with victory. Many persons who wish to let slavery alone,
will yet admit that it must finally come to an end, and if so,
why not now as well as any other time ? Many, again, ask,
'Are the slaves to be our equals, and enjoy the same privileges
as we do ourselves?* I reply that I do not think God has
made all men equal, in the sense thai 'equality' is here used
by the objector, but that Gbd has made all men free. The
abolition of slavery is not a question of equality, but of
freedom."

In April, the army was before Vicksburg. Mr. Bates

America.

lOD

writes, on the 8th of the month : " I am sorry to hear that
some of your boys are sick, and that one by one they are
leaving this world for another. The strongest must fall be-
fore the last enemy. If our bones were brass, and our
sinews iron, yet we must die, I often think it strange, pas-
sing strange, that we think so little of death.

' Bat all men
Think all men mortal bat themselves.'

" I am glad to find your own health is still good, and

hope it may so continue Many will be dying

around you at Vicksburg, but the Lord can preserve his
children if it is his pleasure. Always do right ; right as a
man, as an officer, as a patriot, and as a Christian, and God
will surely bless you. ' Who is he that shall harm you, if
ye be followers of that which is good ? ' "

The end was now near, and as if with almost a presenti-
ment of this, Mr. Bates writes, June 4th :

Everybody here is anxiously waiting for the news from day
to day, and when it oomes they are afraid to read it, lest some
one belonging to them should either have fallen or be wounded.
Hitherto it seems that the Lord has preserved you and kept
you, amidst the dangers that everywhere sarronnd you. I some-
times think that he will keep yoa in safety and bring you home
again, but it is uncertain ; and though I believe in the provid-
ence of God in the smallest things, yet he has not made any
absolute promise to any particular individual. All that we can
do is to act aright, and leave ourselves in his hand.

When these w;prds were written, Samuel was already
wounded and a prisoner. In a charge made upon the
enemy's works at Vicksburg, May 22, 1863, his company
participated. His zeal and courage carried him into the
hottest of the fire, and being struck in the thigh with a
Minie ball, he feU on the field. The Union forces drew
back, and as Samuel had fallen upon a spot that was near-
est the enemy's picket-line, he was taken prisoner, and con-

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110

Memoir of Rev. John Bates.

veyed to the Hospital at Vicksburg. . His last letter, dated
May 23rd, was as follows :

Dear Parents : The hospital at length claims me as an in-
mate. In a charge made by our forces at Vicksburg, on the
22nd, I was hit by a Minie ball in the thigh, three inches
below the joint. As I was a long way ahead of the regiment, I
fell between the contending armies, about eleven o'clock, a.m.
After lying sixteen hours, I hailed the enemy's pickets, and
was by them conveyed within their lines. I am treated with
the greatest kindness by my captors; were each a brother I
could not be treated better. I do not know the loss in our com-
pany, but it must be very great. My leg is not amputated, as
the doctors thought my life could be spared without. I am a
creature of many blessings, and trust I feel thankful for them.
The doctor said he would try and get this to our pickets. I
hope he may succeed, but it is doubtful ; if you receive it, don't
be uneasy about me. With prayers for your welfare, I remain,
your affectionate son, Samuel.

The letter was received after considerable delay, and on
the 17th June Mr. Bates writes to his son :

I had often read the 18th verse of the 108rd Psalm : " Like
as a father pitieth his children, so the Lord pitieth them that
fear him," and thought I had love and pity for you. But your
capture and imprisonment awakened emotions of pity that I
never felt before. Your kind letter from the hospital to us
came safe to hand. It relieved us all very much, as we knew
nothing before save by report, which said you were " wounded
and missing."

If this ever reaches you, be so kind as to tell the doctor who
showed so much kindness to you, that I have prayed to Almighty
God on his behalf, and hope that every benediction may rest
upon him. I would travel a long way to thank him for his
attention to you, and especially in using his efforts in the way
he has done to convey a few hues to your sorrowing parents.

Be kind to all around you. Give as little trouble as you can,
and be thankful for every act of kindnesa. Speak to them of
Jesus, and talk of that heavenly kingdom which " is righteous-
ness and peace, and joy in the Holy Ghost." Joseph enjoyed
the presence of God in the prison, and John Bunyan called his
prison his " home " for twelve years, and found great happiness
in communing with God.

'1 h

AmeAca.

Ill

This letter was never read by him to whom it was
addressed. He died in the hospital on the ] 4th of June,
three days before its date. He died " a happy Christian," so
said his captain, " maintaining his principles to the last."
Just as he was going into the battle in which he received
his death- wound, he said, " Well, if my time is come, I am
ready to die," and turning to one of his comrades, he
asked, " Charlie, how is it with you ?" He lies buried at
Vicksburg. " He sleeps," wrrites his father, " by the side of
some of the rebel officers on the banks of the Mississippi."

Lieut. Hill, of the same company, showed the family many
acts of kindness, especially in this great sorrow. To him
Mr. Bates wrote, under date of July 18, 1863 :

Our dear boy is no more. We had a presentiment of this
from news that we received through Captain Farewell, of the
Thirty-first. All we can say is, that we thank you a thousand
times for your kindness in sending the news about him that you
have done

It is not for me, as a father, to say anything about Samuel.
He is gone ; his record is on high. I will merely say, he lived
as a Christian, loved his adopted country as a patriot, and died

as a soldier He died, according to your statement,

on Sabbath morning, the last day of the association in Lamotte.
He began his Sabbath morning below, but will never experience
a Sabbath evening in heaven, where he now is ; " there is no
night there." Perhaps I am foolieb, but I am glad he died on

the Sabbath Accept of a father's thanks for your

kindness, all your kindness to my boy. Give my love to all the
boys. Tell them to love Jesus. 0, the value of religion
David exclaimed, in the anguish of his heart respecting
Absalom, "Is the young man Absalom safe?" if Samuel bad
died as Absalom died ! But he is safe.

There spoke alike the father and the Christian.

CHAPTER IX.

CANADA.

1864-1878.

We have reserved for the present chapter an episode in
the life of Mr. Bates while the family home was still in
Cascade, which connects itself most naturally with the
change ultimately made from Iowa to Canada. In the
autumn of 1856, with his wife, he visited some relatives
and old country acquaintances who were residing not far
from Toronto. They also visited Dr. R. A. Fyfe, at that
time pastor of the Bond Street Church in that city. Mr.
Bates and Dr. Fyfe conferred often and fully about the
wants of Canada, and among other things the need of a
school to train young men for the ministry. Dr. Fj'^fe was
at that time engaged in the consideration of plans for the
establishment of such a school, to be submitted to the
Baptists of the Upper Province. These plans ultimately
developed into the Canadian Literary Institute, at Wood-
stock. With this contemplated movement Mr. Bates very
heartily sympathized. The need of a deeper interest, in
Canada, in the work of Home Missions, was also at the same
time discussed. This appealed in a special way to the heart
of Mr. Bates ; and, after returning to Cascade, he consented,
upon the urgent invitation of the Baptist Missionary Con-
vention of Ontario, to undertake in behalf of this interest a
general and financial agency. In the winter of 1867 he
entered upon this work, but soon found that his state '^
health would not allow him to continue in that part of it

;-»!

Canada.

113

which consisted in the visitation of churches and the collec-
tion of funds. He was obliged, therefore, to resign his
position and return to his home in Iowa.

During the period of this brief service on behalf of the
Missionary Convention, Mr. Bates became acquainted with a
good many Canadian Baptist Churches, and more than one
tried to secure his services as a pastor. Among these was
the Park Street church, in Hamilton. This church, after
his return to Iowa, invited him to visit them, with a view
to filling, the pastorate, which he did in June, 1858. In
August following he received a very hearty call to become
pastor, which he accepted. In the month following he re-
turned to Iowa, to make arrangements about his property
and homestead, and to bring his family to Hamilton. The
year 1858 was a year of re-action and great depression in
business, and a year of the failure of crops. He found that
he could not sell anything, except at a ruinously low price.
He therefore left his family and returned to Hamilton alone.
His labours were abundant, not only in Hamilton, but in
the regions beyond, and they were highly appreciated. His
health, however, would not bear the strain of this severe
service, and after much hesitation and with keen regret, he
tendered his resignation, which with equal unwillingness
and regret was accepted. He returned to Iowa in March,
1859, and resuming his work at Cascade, remained there
until 1864, when the removal to Canada finally occurred.
The deacons of the church in Hamilton, by direction of the
church, conveyed to him, in parting, a most emphatic testi-
monial of love for him, and of the value placed upon his
services as a preacher and a pastor.

An extract may be here given from a letter to Mr. James
Hill, of Cascade, dated at CooksviUe, Upper Canada, Febru-
ary 25, 1857. Mr. Bates was at this time engaged in his
agency for the Missionary Convention :

I have been here with my friends a number of days reeroit-
8

114

Memoir of Rev. John Bates.

ing my strength. Mr. Galbraith, with whom I am stopping, is
a warm-hearted Irishman, a cousin-german to Mrs. Bates, and
his wife is an Englishwoman, so I feel at home as much as one
can do when away from his own fireside. ... I have given
this mission a fair trial, and I find that I cannot go on. My
health is giving way, and I find that my only plan is to give it
np in time. I laid over a week in Woodstock, and now I have
been here some time again, and I plainly see that my health is
not sufficient for the work. If I do it at all, I would like to do
it efficiently. After the night meetings I have sometimes gone
home with friends from three to five miles, or more, and then I
have lain awake all night, coughing, and counted the>clock strik-
ing every hour. I went into Toronto the other day and settled
up my accounts with the Board. They very much regretted it,
but said they felt satisfied that I must give it up on account of
my lungs. This question is now settled to the Board of Home
Missions, and also settled to myself, that my labour lies in some
other field.

We have before us, also, several letters addressed to the
same valued friend during the period of the brief pastorate
at Hamilton. In one of the earlier r^ these we find him
saying: "I know that it is a common opinion that the
Apostolic churches were almost perfect, at least that they
were much holier, and purer, and united, and peaceable than
our own. Now, I have no desire to sink the primitive
church, or to exalt churches of modem times ; but I do really
believe that they were pretty much like churches in our own
day. We are to take them as patterns so far as they follow
Christ. At first, indeed, we read that the multitude of them
that believed were of one heart and of one mind, but this
was in connection with great grace being upon them all.
They were soon disunited, and at war with one another.
At an early period we read that there was sharp contention
and warm debate about circumcision and the laws of Moses,
linking Moses with Jesus for justification, and elevating
the servant almost to a level with his Lord. Then in Corinth
one party said, ' I am for Paul ; ' another, 'I am for ApoUos;'
a third, ' I am for Cephas ; ' and a fourth party, more sect-

Canada.

115

arian than the most sectarian party that had then appeared,
squeaked out, 'We are for Christ.' Thus, though the church
had many gifted men, learned doctors of divinity and otheni
to speak with tongues, yet we see how they split up into
parties about their leaders. Others denied the resurrec-
tion, some corrupted the Lord's Supper and were drunken,

while gross immorality was indulged by others

I do not mention these things because I wish to hold their
wrong-doings up to view, or because I wish to justify any
wrongs in my own heart, or in any of the churches of Jesus,
but because we may here see reasons for great forbearance,
one towards another, and toward all the children of Jesus."

Writing to the same correspondent some months later, he
says : " If we are not happy, and do not find happiness in
the service of Jesus, where can we who profess to be God's
children expect to find it ? The great thing we want, my
brother, is growth; that is, spiritual growth in divine things
and in the divine life. We should gay to ourselves ; * Am I
more like Jesus to-day than I was yesterday ? Do I love
him more, do I know more of his holy word, and do I daily
find my mind drawn out more sweetly after Jesus, than I
have done in times past ? ' The water that does not run
soon stagnates and is unfit for use ; the tree that does not
bear fruit is soon cut down as a cumberer of the ground ; and
the Christian that does not grow in grace and in the know-
ledge of Jesus, will soon give lamentable evidence that he is
nothing but a mere professor, and no Christian at all. Why,
if you and I open our eyes, we certainly see that there is
no such thing as a dead level in Christianity. Our eyes
must be shut, if we think that one Christian is no more
advanced in holiness than another. One Christian is always
doubting, another is always rejoicing; one Christian is
strong in faith, another is weak in faith, and in his goings
staggers like a drunken man ; another Christian is full of
love, and another says, " I hardly know if I love at aU."

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Memoir of Rev. John Bates.

Now, why is this ? I think it is that one is growing, or
has grown, and so ho enjoys the presence and blessing of
God. Let us sing,

•' Orace led my roving feet

To tread the heavenly road,
And new supplies of grace I meet,

While pressing on to God."

Mr. Bates^ letters, to whomsoever written, are remarkable
for the ease with which he passes from ordinary and secular
matters to those higher themes which seem never to have
been far from his thoughts. Rarely does one of these letters,
however brief, close without some sentence or word to carry
the mind up toward heavenly things. About the beginning
of 1859, he writes to his friend a few particulars of his work,
mingling with these somewhat characteristic comments :

Somehow or another I am constantly at work. I have
delivered several lectures lately, and have another speech to make
to-night. Then, in this next two weeks, I have engaged to at-
tend about five or six public meetings in this city and elsewhere.
But the only way is to keep the armor bright. You cannot draw
your sword out of its scabbard if it is rusty, or if you do, when
drawn it can do little execution. If we water others, God will
water us. Pump water every day out of your well or cistern, and
your pump will go easy ; but let it stand idle a month and there
will be a difficulty about it. I am glad you enjoy the presence of
Jesus. Dwell much, my brother, on the fulness and freeness of
Divine grace. Never look at yourself, but look to Jesus. David
says (Psalm xiii. 2) when he took counsel in his soul he had
sorrow in his heart daily. It will always be so. Jesus will give
us comfort here and glory hereafter, if we serve him. But if
we take counsel in ourselves, we shall be filled with sorrow.

I received five into the church last Sabbath ; two by baptism,
one by letter, and two reclaimed backsHders. The house is full,
and I suppose must be enlarged if I remain.

Mr. Bates, as we have said, returned to Iowa in March,
1869, and resumed his labors as pastor at Cascade. In 1864
he was again invited to make Canada his home and his field
of service. The Baptist church in Dundas, about five miles

..KiL,.^ ... ■■--. L»..^^;-..:

- ^^^\^ .t- . ^ . -*-< :..j»_.'j.?, ......

Canada.

117

from Hamilton, called him to its pastorate. He accepted
the call, and after making suitable arrangements with regard
to his property, he removed thither with all his family, with
the exception of J. G. Bates, the eldest surviving son, who
remained in Chicago. In Dundas Mr. Bates spent two
years and eight months, busily sowing the seed of the king-
dom. In June, 1865, the regular course of his pastoral
service was interrupted by the burning of the place of wor-
ship. This imposed upon him the care and anxiety of build-
ing a new chapel, which, much to the credit of the people,
was done in a very short time. The new place of worship
having been completed — the old one being repaired for a
Sunday-school room — was dedicated in the following
January.

In April, 1867, Mr. Bates resigned his pastorate at Dun-
das to accept a call to Woodstock, in the June following. In
the brief diary kept at this time he says : " I never met with
a kinder peoplp than I did here," — in Dundas. " We lived
together in love, prayed together in union, worked together
in harmony. In every way they tried to make me happy."
The Dundas people found Mr. Bates very abundant in his
labors in every way. Additional to his regular service in
the town, he conducted a week-night service at a place
about six miles distant, walking to and from his appoint-
ments. He interested himself actively in the educational
mterests of the town, being . chairman of the Board of
Trustees. The removal to Woodstock was a result of much
correspondence, and earnest and anxious looking for Divine
guidance. The educational interests of the denomination in
Canada centred there, and on this account, as for other
reasons, it was felt that he was needed in that field. Into
the work which he found thus prepared for him he threw
his whole heart and soul.

The church in Woodstock at this time was just begin-
ing to rally from the depression occasioned by the course of

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Memoir of Rev. John Bates.

its last pastor, and by the severe loss it had sustained in the
burning of its place of worship. The new church edifice
was not yet complete. The church was worshiping in the
basement, the main audience-room being as yet only en-
closed and floored. October 13, 18G7, the audience-room had
been finished, and was opened by appropriate services on
that day.

Mr. Bates' removal to Canada, and especially his settle-
ment at Woodstock, — which was by much his longest
Canadian pastorate, — was to have a lasting effect upon the
future of his family, as well as upon his own. The sons,
Joseph and Stuart, had excellent opportunities afforded
them for gaining a thorough education. The youngest
daughter, also, pursued her studies at the Institute. Both
this daughter, and the elder one, as a consequence of coming
to Canada, became missionaries to India, — an event which
kindled afresh the missionary interest of the father himself,
and kept the flame ever growing brighter to the day of his
death. There was, besides, a work in Canada which Mr.
Bates alone could do. Who can foretell or foresee what
God may connect with the movements of one of his children,
even those which seem prompted or controlled by the most
ordinary providences ? Much, both in India and in Canada,
was to depend upon, or be greatly influenced by, the re-
moval of Mr. Bates from Iowa to Canada.

In a like way it becomes evident that the marriage of
Mr. Bates' eldest daughter, Jane, to Rev. A, V. Timpany, a
graduate of the Canadian Literary Institute at Woodstock,
was an event of a good deal more than simply a family
interest. The Canadian Baptists had at that time no inde-
pendent missionary organization. There was, in consequence,
a serious deficiency of missionary interest amongst them. It
was, therefore, a measure looking toward important changes
in this regard, when the churches guaranteed to the Ameri-
can Baptist Missionary Union the support of Mr. and Mrs.

— .— --T"

Canada.

119

Tirapany. This opened up a way between Canada and
Central India. The result has been that the Baptist
churches in the Provinces of Ontario and Quebec have now
a Missionary Society of their own, and have three missionary
families under their care, — Mr. Timpany and wife, Mr.
McLaurin and wife, and Mr. Currie and wife, with a young
brother at the present date under appointment. This is in
addition to the strong band of missionaries sent from the
Maritime Provinces to help their other Canadian brethren
cultivate the waste places to the north of the Gadavery
river. God has greatly blessed the cause of foreign missions
in the hands of these laborers, and this fact has given to
the Baptists in the Dominion of Canada a decided missionary
impulse. Between the year 18G7, when Mr. Bates became
Pastor at Woodstock, and the present year, 1877, great
and manifest progress has been made.

In the autumn of 18G7 Mr. and Mrs. Timpany sailed for
India. Two years later, in the autumn of 18G9, the young-
est daughter, Mary, was married to Rev. John McLaurin,
like Mr. Timpany, a graduate of the Institute at Woodstock,
and with her husband also left for Teloogooland. They
were, as has been mentioned of Mr. and Mrs. Timpany, under
appointment by the Missionary Union, but were supported
by funds raised in Canada. Mr. Bates gave up his daughter
to this work most heartilj^ although to one so strong and
tender in his attachments, especially to his children, the
sacrifice could not be otherwise than a severe one. Never
was a more perfect surrender made ; yet those who watched
the good man closely thought they could see that some of
his life, his vital force, had crossed the wide sea with his
daughter. Still these events were simply answers given to
many earnest prayers. He used to pray, as we have seen,
that God would convert his sons, and make them mission-
aries, and that his daughters might be missionaries' wives.
God gave him the latter request,- and a like answer to

120

Memoir of Rev. John Bates.

the former one may be only waiting the "appointed
time."

The letters addressed by Mr. Bates to his children in
India supply abundant matter for quotation, if our space
would permit. They must have been real treasures to those
who received them in the far country of their missionary
sojourn. Each letter begins with a detail of recent occur-
rences, such as might be expected to interest the absent ones,
often very full and minute^ interspersed here and there with
racy remarks. Then the text of a recent sermon, or some
other passage offering itself at the moment to the mind of
the writer, or some home incident, sets him upon a train of
spiritual comment, usually with some purpose of encourage-
ment or of useful suggestion. He anticipates, with the keen
instinct of solicitous affection, not only the circumstances,
but the mental and spiritual moods of those to whom he
writes, and his words are always " words in season." How
often must the reader have said, in reading the refreshing
and helpful missive, " How good it is ! " We shall only
copy brief passages from these letters, taking our selections
from as many as possible.

The first written to Mr. and Mrs. Timpany was in answer
to one received from them, dated at London, giving an
account of their safe progress thus far upon their long
journey. After a copious detail of family and other news,
he says:

Never let us forget that we are in the wilderness; but even
so, the wilderness has some mercies. It is not an unmixed evil.
It has its EUms; with "twelve wells of water, and threescore
and ten palm-trees," as well as its Marahs — its sweets as well
as its bitters. The Lord always provides some green spots in
the desert. They may be very small and very far between, but
these oases are the more refreshing and comforting to the heart.
But whgn we meet with an Elim, its beautiful palm-trees and
wells, we must remember also that EUm is not Canaan. These
wells, and palm-trees, and grapes of Esoaol are only foretastes

^"-^

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121

of that happy land. These are only wilderness refreshments, but
still they are refreshments.

The letter from which we have quoted bears date Nov-
ember 30, 1867. A few months later he writes :

You can easily see us coming through the gate, up the yard,
stop on the verandah and walk in, and you know all the rooms
about the house ; but we know nothing about NeUore. We can-
not tell whether you have a garden-gate, with honeysuckles just
inside, but I suppose not. You know our house is built of
brick, roofed with tin, and has a Ughtning-rod from the top to
the bottom ; but I know nothing about India houses, or bunga-
lows, with their pent roofs or hght material. Still, I know that
you are surroimded by heathen Teloogoos, who know not God,
and are strangers to Jesus Christ. Their picture is drawn in
the New Testament, especially in the first chapter of Bomans.

Oh, my children, never forget the one great purpose of your
mission, and tvhy you have left all that is dear to you that you
might dwell among the Gentiles who are in heathen darkness.
Oh, that you may be wise to win souls to Jesus, for " he that
winneth souls is wise." Every book you read, every friendship
you form, every journey you take, and every conversation you
have, as weU as every study you pursue, must all be in subordma-
tion to the one great object of leading sinners to Jesus. As
Paul goes on in his Master's work we hear him saying: "One
thing I do," and he was always doing it.

In the next letter following, dated June 22, 1868, he
says:

Ancient story tells us that on the birthday of Socrates each
one of his pupils brought him a gift. One pupil, however, was
so poor that he had nothing to bring; so he said, " Oh, teacher,
I give you myself; I will be yours! " How simple and touching
such an offering I Let us go to Jesus, my children, and say ta
our Great Teacher: "0 Teacher, I give you myself; I have
nothing else to give. You have here every drop of my bloody
and every drop of my blood thanks you." Let us throw our-
selves at the feet of Jesus, and each say: " I will be yours."
May we glorify Jesus, in our body and in our spirit, wluch ar»
his. We are not our own, Jesus has bought us with his blood.

In a letter dated December 7th, 1871, we find this
passage: ^ -it. . .

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Memoir of Rev. John Bates.

Peter calls the promises "precious promises." Indeed, he
even says there are given us ^'exceeding great and precious
promises." Now, the word " us " means you and me, and every
other beUever. God has given his invitations to the sinner, but
the exceeding great and precious promises are all ours. They
belong to "us" who believe, and to no one else. They are
given to certain characters, and none but those characters to
whom they are given can claim them. If I give a promise to a
Teloogoo, a Canadian caimot claim it. He may be a Canadian
farmer, and stand up and talk about his rights, and independ-
ence, and such like, but he can't claira the poor Teloogoo's pro-
mise. So if I give a promise to a Canadian, the Hindoo cannot
claim it. Now, these promises are wonderful things. There
are many great things, but I never saw anything so great as
God's promises. There are some things exceeding great — the
Himalaya mountains — but they are no^ng to the exceeding
greatness of God's promises. They are only of yesterday, while
the promises are without beginning, breadth, or depth. . . .
I think the following promise is a great one: " The eternal God
is thy refuge, and imderneath are the everlasting arms."

Here is some advice on a practical point too often over-
looked by eager workers :

Jesus does not require that we should work to death. We
must not be slothful, we must not deny him ; but he does not
require that we should overtax ourselves. You know who said,
" Come ye apart into a desert place, and rest a while ; " "for there
were many," says the historian, -' coming and going, and they
had no leisure so much as to eat." Best a while. Jesus rested.
He was careful of his disciples. They would have toiled on, but
he invited and called them aside, apart into privacy, to rest a
while. "Best," and "rest a while." They talked and prayed
together. JiBSUs gave instruction and the apostles recited. They
sat at his feet. We do n^ore work in the year by working six
days, and resting on the seventh, than if wo were to work every
day. So we shall do more work every day, by taking an hour
now and then, than if we were to toil all day long. The clock
must be wound up. The constitution runs down. It must have
rest. Jesus says so, and that is enough. I dont want a man to
lay by and rust. Let him keep bright and he will work all the
easier.

Occasionally we light upon a humorous passage :
The way to begin a letter in this western world is :

I sit

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123

down to inform you that we are all well ; and, as this leaves us
in good health, I hope it will find you the same." If I were in
the eastern world, sending home, I should say: " To your most
gracious presence ! I hope you enjoy all sunshine, and have no
dark clouds to overshadow your golden feet." If Captain Lysias
were to write a letter he would say : "To the most excellent
Governor, Felix, greeting. This man would have been killed
of them. Then came I . . . and when I ... I brought him
forth . . . when 1 perceived ... I sent straightway to thee.
Farewell." If Paul were to write he would say: "Unto the
church of God which is at Corinth, to them that are sanctified
in Christ Jesus, called to be saints." Then I had better say:
" Unto my children at Bamapatam, called to be saints and
missionaries, and workers for Jesus, Peace, and at such a time,
I send greeting."

In one of his letters to Mr. and Mrs. McLaurin, some
incident in the church work at home leads him to speak of
aggressiveness in Christian labour.

After Caleb had taken Hebron, and driven out the three
giants — three is a wonderful number — Sheshai, Ahiman, and
Talmai, the three sons of Anak, he went and took Debir : Josh.
XV. 14, 15. He not only took Hebron as his own inheritance,
but went forth to conquer the whole land. When the Apostle
had preached in Judea, he panted to preach in Italy. When be
had established a church in Corinth he was ready to establish a
church in Bome also. He was aggressive. Judea was a nook.
Greece itself was only a corner. He was always looking to the
regions beyond. "But now, having no more place in these
parts," — how Paul's heart must have swelled as he uttered these
words I . . . What did Paul want? Did he seek hospi-
tality ? Gains spread his table. Did he want distinguvihed con-
verts ? Crispns, the chief ruler of the synagogue was baptized,
and sat at his feet. Did he seek for patronage? Erastus, the
chamberlain of the city, was his friend. Here was classic
Greece. Thought was astir. Society was in action. There
was population enough, mind '>nough, conquest enough, yet he
pants to leave and go to some new field of danger that he may
win more souls to Christ. Was he beside himself ? Ah, no ! for
him to live was Christ, and to die was gain. Paul was a model
man, a model missionary. Oh, my children, who or what are
we ? I am so far behind Paul that I can hardly see him in the
distance. Oh, that we may be loving Christians, faithful

124

Memoir of Rev. John Bates.

workers, active soldiers of Christ; fighting, in the very front of
the battle, to win souls to Jesus.

These are ringing words. They are, too, the outspeak-
ing of the spirit of his own whole life and ministry. This
next passage, written in 1873, after the removal from Wood-
stock to St. George, bears upon certain practical questions
of moment, alike to the churches and to aJl friends of
missions :

Now, as to missions, it is hard to get money, either in
England, or the United States, or in Canada. We are not up
to the standard of Gospel benevolence yet. The fact is, we must
have a higher grade of piety, benevolence, and success in the
conversion of sinners. What are reported as revivals, " glorious
revivals," are nothing more than will be found in every church
that is in a healthful state. If seven, or eight, or ten, or twelve
are added each year, so as to supply removals by death or other-
wise, and leave an increase of three or four, we rub our hands
and say, "Let us sing, Hosannahl oh, thank the Lord for his
goodness ! All is going on well ! " No doubt we ought to thank
the Lord, but wo aid the merchant, or the farmer, call such a
measure of progress "satisfactory?" I trow not. The
Baptist position is necessarily aggressive. Twist and turn it as
you may, we must be at the front, or we are nowhere.

In 1872, the church in Woodstock found it necessary to
enlarge their church edifice. This was demanded by the
large attendance and the general increase of the congrega-
tion. The house was accordingly enlarged so as to seat seven
hundred and fifty people, and in November of the year just
named, was re-opened for public worship. But as the con-
gregation increased, work for the minister also increased ;
and in a man nearing seventy years of age, strength does
not increase. The work was heavy. Mr. Bates dearly loved
the school at Woodstock, and the students dearly loved him.
He was repeatedly called upon to address them at their
anniversaries, and took great pleasure in attending exami-
nations and other literary exercises. For several years he
was secretary of the Board of Trustees. AH these things

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125

were a tax upon strength, and were steadily draining the
vital energies. From day to day his vigor declined, yet he
so greatly loved to preach the Gospel, that he would work
on, while he had power to lift his voice.

At the close of the sixth year of his pastorate, he felt
that he must have rest, and accordingly offered his resig-
nation at the end of the month of June, 1873. The leading
members of the church wished much to retain his services,
for they felt that a blessing was in him. They wished to
employ an associate pastor. But the church could not sup-
port two pastors. Hence they accepted the resignation.
The following is a part of the minute entered upon the
church-book upon that occasion :

Resolved : That while we cannot urge our beloved pastor to
continue his labors to which he finds his physical strength no
longer equal, we cannot permit the peaceful and loving relations
which we have so long sustained as pastor and church to be dis-
continued without expressing our grateful sense of the fervent
piety, intense zeal for our spiritual welfare, and the whole-
hearted consecration to the Master's work, which have constantly
abounded in his labours amongst us.

Figures make but a very imperfect exhibit of the results
of a good minister's work. And certainly they fail to indi-
cate those of Mr. Bates' work on any Canadian field on
which he labored. He deepened its piety, he raised the
standard of Christian excellence, he confirmed the convic-
tions of all men in the reality of the Christian religion —
they had but to look at him — and he greatly enlarged the
Biblical knowledge of every church which he served. His
diary says : "I had labored at Woodstock six years and
three months. When I went, the church had one hundred
And forty-three members. During my pastorate the Lord
added one hundred and fifteen by baptism, and ninety-three
by letter and experience, being a total of two hundred and
eleven. After deaths and removals two hundred and thirty-

126

Memoir of Rev. John Bates.

six remained in membership. To God be all the praise.^
He adds : "We aH lived in harmony and love. I found Dr
Fyfe and all the professors very friendly and kind, and the
students were so especially. They called at my house, some
of them, very frequently. During my stay the students and
church gave me several donations, and showed me much
kindness." Among the specially happy events v^f which Mr.
Bates makes a record as occurring within the period of this
pastorate was the baptism of his two sons, Joseph and
Stuart. This occurred June 20, 1869. The dates of the
marriage of his two daughters were: Mrs. Timpany, October
15, 1867; Mrs. McLaurin, October 12, 1869.

After his resignation, Mr. Bates was requested by the
church to assist them in procuring a suitable successor in
the pastorate. Partly with this view he visited New York
and Philadelphia, taking occasion, at the same time, to
attend the sessions in the former city of the Evangelical
Alliance, held in October, 1873. In a letter to Mr. Hill, of Cas-
cade, he speaks of this occasion as one of peculiar enjoyment.
Having occasion, in this same letter, to allude to a domestic
affliction of Mr. Hill at this time, — the illness of his wife,
whose death occurred not many months after — ^he adds a few
characteristic sentences which we cannot forbear to quote:
"When the goldsmith wants pure gold, he puts it in the
crucible, that he may purge away all the dross. Diamond
must cut diamond to bring one to perfection, and the most
shining jewels are those which are screwed in the vice most
tightly, that they may be worked upon to secure the highest
polish. Nothing, my dear brother, can keep us steady in
these seasons of affliction, but the hand and grace of God.
The more the brass plate on the nobleman's door is rubbed,
the more his name shines. So it is with the gi-aces of the
Christian character." Of few characters among Christian
men have these words been more emphatically true, than of
that of Mr. Bates himself

i ij >-_\i*J^^_:.tJ"i*5fci*-^ii^ w_

CHAPTER X.

LAST PASTORATE AND LAST DAYS.

1878-1876.

Before coming to that which proved to be Mr. Bates' last
pastorate, we must make some further use of his correspon-
dence with his children. If space would permit, we should
be glad to copy from this correspondence more extensively
than we here propose. They are not alone letters from the
father to the child, beautiful in all expressive testimonials of
tender affection, but they are also the counsel, instruction,
and cheer, of an experienced Christian and Christian teacher,
to those young in the spiritual life, whose peculiarities of
character he well knew, and whose religious development
thus far, had come forward under his own eye. We must
content ourselves, however, with a few of such passages as
have most of a general interest. Writing from Woodstock,
July 23, 1873, to his son Stuart, at the time absent from
home, he treats at large a question which very many persons
in these days are inclined to ask. We shall take for our own
use the larger part of what he says upon this subject :

Since I sent you the two books, I have had the pleasure of
reading a stray article on the subject of your inquiry, " Can the
heathen he saved without the Oospel ? " ard I was going to see if I
could condense and give yon the substance of it. I consider it
capital.

What God can do and what God cannot do, physically, as
regards his omnipotence, has nothing to do with this question.
It is evident that God can never exert his power — omnipotent
power — to contravene his moral nature. God is holy and just,
as well as almighty. The question is this : — Is the Gospel the

128

Memoir of Rev. John Bates.

only way of salvation ? If bo, can the heathen be saved in any
other possible way, or without the Gospel? Some evidently
suppose that God can, in some way, and therefore will, save the
heathen without the Gospel. What saith the Scripture ? This
is final.

This thought, the salvation of the heathen, grows out of the
thought that " God is love," and that he will impute to involun-
tary ignorance the atonement of Jesus. They argue : heathen
cannot know Jesus ; where there is no knowledge of Jesus thera
is no sin ; where no law is, there sin is not imputed. There
may be some charm in this, but it introduces man's opinion, to
supply the place of God's truth. Moreover, they say, Jesus
teaches, " If I had not come and spoken to them they had not
had sin:" John xv. 22. What does this mean? Is it, that if
Jesus had not spoken they would be innocent ? Certainly not.
The fact of Jesus speaking increases man's responsibiUty to God.
This is evident from the clause of the verse : " But now they
have no cloak for their sins" — no covering, no excuse. Then as
to the other statement which is often made: " Where no law is
there is no transgression. . . . Sin is not imputed where
there is no law :" Eom. iv. 15 ; v. 13. These are the three strongest
texts on that side. Now, these texts have no bearing on the
salvation of the heathen. Paul's teaching is that the existence
of law is the ground of transgression and imputation of sin.
That is, if God had given no law, there could have been no trans-
gression, and heuce no imputation of guilt; "for sin is the
transgression of the law."

Now, mark you. There is a vast difference between the non-
existence of law, at all, and the mere absence of law from some
locality. The heathen have no immunity, or privilege of excuse
from these texts. But does not their ignorance, in not knowing
of the existence of these laws, save them from the consequences ?
Paul answers : In case of the absence of law among a people,
"they are a law unto themselves;" and "as many as have
sinned without the law," that is, without the revealed, or written
law of God, "shall perish without law:" Eom. ii. 12. These
passages cover the whole question. They show that the heathen
are sinners, and are not free from guilt on account of their ignorance
of God's law. If this be so, then if the heathen are saved, they
must be saved by the Gospel. But what saith the Gospel. ■ The
Gospel assumes, or takes for granted, that men, all mankind,
«re lost.

1. Man is a sinner. — Universal humanity is lost. Human
Tiature, as well as individuals, is sinful. *'All have sinned."

Last Pastorate and Last Days.

129

" The soul that sinneth, it shall die." Now, I ask, do the
heathen belong to the " all " who have sinned ? or to the " souls"
that have sinned and must "die?" In other words, are they
members of the human family ? Paul says : " God hath made
of one blood all nations of men." The heathen are sinners, and
are involved in the consequences of the fall. They die, and
death is a consequence of sin. Bead Bom. v. 12: "By one man
sin entered into the world, and death by sin, and so death passed
upon all men, for that all have sinned." As heathen die, they
must have sinned.

2. Jesus is the only Saviour from sin. — The Gospel says :
•' There is none other name under heaven, given among men,
whereby we must be saved:" Acts iv. 12. If the heathen, then,
are saved, they must be saved by Jesus. Again, "As in Adam
all die, so in Christ shall all be made alive." Besurrection is a
part of the redemptive idea, and Jesus is the resurrection — "I
am the resurrection." The resurrection is a part of Christ's work,
and if the heathen participate in any part pf Christ's work they
must participate in all his work, in order to be saved. Then,

8. Faith in Jesus is the essential condition of salvation. — Jesus
says : " He that believeth and is baptized shall be saved, and he
that believeth not shall be damned." This must extend to the
heathen, unless they are somehow made an exception to this law;
but the Scriptures nowhere hint that they are an exception. If
Jesus has made no exception, we cannot do so. There is a
universal oneness in the human family, and a universal oneness in
the Gospel. All die, because all have sinned ; all who are saved
must be saved in Jesus, because " there is none other name
under heaven, given among men, whereby we must be saved."

4. The knowledge of Jesus is essential to faith in Jesus. — ThiA
proposition is an axiom. Paul asks the Bomans how the Gen-
tiles are to be saved, and replies by saying : "Whosoever shall
call upon the name of the Lord shall be saved;" and then asks,
"How shall they call on him in whom they have not believed?
and how shall they believe in him of whom they have not heard ^
and how shall they hear without a preacher ? and how shall they
preach except they be sent ? " And then a conclusion : " Sa
then, faith cometh by .hearing, and hearing, by the word of God :"
Kom. X. 13-17. I now submit that the Gospel has spoken plainly
and conclusively, that the heathen cannot be saved without th$
Gospel.

There are various passages in these letters vsrhich are
worth copying, not alone because they are so characteristic
of the man, but as well for their own sake. We take some

130

Memovt of Rev, John Bates,

"brevities" of the pithy sort. Acknowledging some papers
which his son had sent him, he says:

All parties write too diffusely. Gondensation is power. Ton
may spread the best cnrative plaster till it won't stick, it is so
thin. Milk may be dilated till the pure water is the better of the
two. Gondense the rays of the sun, and you may set fire to a
castle. All the great forces of nature depend upon condensa-
tion. Light, steam, air and electricity, when diffused are almost
harmless, but let them be condensed and no power can resist
them. All the power of the mind should be brought to a point.
''A great book," said Milton, "is not necessary to settle a great
question."

Writing to the same son, while attending a convention of
Young Men's Christian Associations at Poughkeepsie, N. Y.,
he has this :

It would do you no harm to see New York. A large city is
in some respects like Noah's ark; there are all manner of creep-
ing things in it. But there was one brave, good man in the
ark, thongh I fear the other seven were rather indifferent.
There are some good men and true in New York, though I fear
there is not one in eight in that city who loves and fears God.

In this next extract we have some of his ideas upon a
-question often made a practical one :

I feel quite unable to give advice about your taking a uni-
versity course. I hope the Lord will direct you, and tiiat you
will do what in your judgment seems best. Much depends upon
«i man's habit of mind. All my tendency has been toward solid
controversial theology, or as a Professor would say, " History
of Ghristian Doctrine;" such works as Hagenbach's, Shedd's,
and others. ... I question whether a university course
for the ministry is necessary, I do not disparage learning. I
should be a fool if I did. But a Ghristian pastor holds a dif-
ferent office from all other men, and he needs an education
different from that of other men. All learning is useful, but all
learning is not useful to all men. . . . Paul, when he men-
tions the qualifications of a bishop, does not include a classical
education. It may be desirable^ but it is not necessary.

He means, no doubt, indispenaahle. How thoroughly
in sympathy he was with enterprises having in view a

Last Pastorate and Last Days.

131

sound and true education for the ministry, his earnest and
constant service for the Institute at Woodstock, during his
whole life in Canada, amply shows. What other means of
education there are, however, besides universities and
seminaries, he very correctly intimates in the following :

It is well to read books, but it is well to read men — to read
faces, to read flowers, trees, stones, and all sorts of things
except sermona. These last should be preached in the pulpit,
cogitated in the mind, laid up in the heart, and made manifest
in the Ufe. Gather all you can. A few good principles are
better than mountains of knowledge, unarranged so as to be of
no use to yourself or any other person. A principle is like a
seed; something is wrapped up in it, and something grows out
of it. The tree is in the seed. One grain of wheat is worth a
bushel of chafif. Put a drop of oil in a pail of water and it will
rise to the top.

We take one more extract from these letters, and ven-
ture to claim the necessary space for it, because it presents,
in such a concise and in every respect admirable way, cer-
tain principles which enter into the decision of a variety
of questions important to Christians :

I said in my last that I might perhaps say a word or
two about " The Law of Omissions " in Scripture. The law of
God is revealed to us, or expressed, in moral law and positive
law. It is well to remember this.

1. Positive law is the requirement or prohibition of an act
which, in itself, is neither right nor wrong ; and the obUgation
to obey it arises solely from the authority of the legislator. For
example, whether Adam may eat of all the trees in Paradise,
whether men are to be circumcised, whether any besides the
Levites shall touch the ark, whether any but believers shall be
baptized, is determined by the revelation of an express law.

2. Moral laws are precepts, the reason of which we see.
Positive precepts are precepts the reason of which we do not
see. Moral duties arise out of the nature of the case itself,
before any command is given ; but positive duties do not arise
out of the nature of the case, but from express command ; nor
would they be duties at all if they were not commanded. Moral
duties are binding whether commanded or not. We thus learn :

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Memoir of Rev. John Bates.

(a.) Moral law ie enacted because it is right, but positive law '
is right becauBe it is enacted.

(h.) Morallaw is unchangeable and irrepealable ; but laws
purely positive may at any time be amended, altered, or entirely
abrogated, according to the pleasure of God. Without the en-
actment of any law, it is right for a man to love God, to tell the
truth, believe the Bible, to pay all just debts, to be honest, etc.
These things are right in themselves, prior to law. But for
Noah to buUd an ark, Abraham to offer up Isaac, Solomon to
build the temple, for the priest to sprinkle the blood of the
paschal lamb, would have been sinful as acts of obedience to God,
if God had never commanded them.

Now as to omissions. In reading the Bible we find many
duties not specified ; but we see that such non-mention of moral
duties is of no importance, because they are ri(jht in themselves. If
a man goes into a store and buys a mirror, it is right for him to
pay for it, though the seller cannot mention chapter and verse
requiring him to do so. Paul's reasoning in Fhilippians, iv. 8,
proves this. It is "just," "honest," and "of good report."

But as to omissions of another kind. I am asked to prove
that the four evangelists were inspired, that the apostles were
baptized, or that females partake of the Lord's Supper. The
objector says: "These things are not exjiressly oomm&nied, or
said to have been done, any more than infant Jsaptism. If you
believe in the inspiration of the evangelists, the baptism of the
apostles, and the right of giving the communion to females with-
out express law, I may believe in infant baptism without express
law." But let us see how the case of these omissions stands.
I might answer thus :

The supper was given to dmiples, and not to male or female
believers. Dorcas was a female, but a believer. Acts ix. 86,
therefore Dorcas had a right to the supper. " There is neither
male nor female, for ye are all one in Christ Jesus :" Gal. iv. 28.
The distinction as to Gospel privileges is saint and sinner, not that
of sex.

2. As to the baptism of the apostles, Jesus himself was
baptized ; his disciples baptized others, by his authority : Matt,
xxviii. 19. They acted upon this commission, and baptized
other disciples : Acts ii. 41. Some of Christ's disciples were
John's disciples, and his disciples were baptized : John i. 87-40.

8. It must have been hypocrisy for Peter to commend others
to be baptized, if he had not been baptized himself. The apostles
were filled with the Holy Ghost, and I can as soon believe that
they preached the necessity of repentance, faith, regeneration,

Last Pastorate and Last Days.

133

without having repented, believed, or having been regenerated,
themselves, as that they preached the duty of baptism without
having been themselves bapti^ted. To urge and command others
to be baptized (Aots x. 48), and reject baptism themselves,
would be to show themselves as base hypocrites as Ananias and
Sapphira, who said one thing and did another.

4. Then, as to the inspiration of Matthew, Mark, Luke and
John — "^ii Scripture is given by inspiration of God:" 2 Tim.
iii. 11. The four Gospels are a part of Scripture; therefore, the
writers mast have been inspired.

Instead of answering in this way, however, I would give the
following rules :

1. Omissions are of no importance, when all analogy, history,
and the stream of evidence are in favor of a thing having been
done. To illustrate : All analogy, history, and evidence are in
favor of female communion, the inspiration of the Gospels, the
baptism of the apostles, that the book of Esther is inspired,
though the name of God is not mentioned in it ; that the Psalms
are inspire^ though the name of Christ or Jesus, is not mentioned
there. No argument can be urged against these things on
account of the omissions alluded to, because they have all
analogy, history, evidence, and the entire stream of exegesis in
their favor. But

2. When the whole weight of analogy, and probable evidence
are against a thing having been done, then omissions are of the
greatest importance. To illustrate : All analogy, express law,
apostolic example, and divine authority are against infant
sprinkling, open communion, etc. I say all divine law, express
command, and every example of baptism are against infant
sprinkling. Now, in this case, the omission is so remarkable,
that only tico things can justify infant sprinkling, or overturn the
argument from omission respecting it : first, an express law ; or
second, a Scripture example : but as these cannot be found, infant
sprinkhng falls to the ground. Baptism is an ordinance, or rite,
resting on positive, not on moral law ; hence the canon : " For
every act of ritual observance there must he an express law, or apos-
tolic example."

To argue from " households " being baptized, and on the
supposition that they included infants, will not do. This makes
one omission supply the place of another omission. There is no
mention of infants in these households ; omission ^rs^ There is
no mention of infant sprinkling; omission second. In arithmetic,
two cyphers, side by side stand for nothing ; but put a 1 bafore
the 00 and you have 100 right away. Let Mr. M , or Mr.

i\-

184

Mevnoir of Rev. John Bates.

T , put a divine law, or a Scripture example before their practice,

and that will do ; bat a long row of cyphers, or of omissions,
proves nothing.

The reader will search far and long before he will find a
better presentation of this matter than he has in the passage
we have quoted. We must, however, return to the narrative.

After resigning at Woodstock, Mr. Bates remained for a
time without pastoral charge, preaching occasionally in places
near, such as Hamilton, Mt. Elgin, BeachviUe, and others.
Having in part recovered his health, he became anxious to
resume the work he loved so well, though upon a less taxing
field than the one he was leaving. Several places sought
his labors, but he finally concluded to go to St. George, a
country church somewhat more than twenty miles from
Woodstock. This church had at one time numbered as
many as one himdred and thirty members, but through
various causes, chiefly inefficiency, or worse, in the later
pastors, it had for some years steadily declined in strength.
He removed to St. George, April 16, 1874. In connection
with the mention of this, in his diary, he writes : " The
brethren and sisters here are very kind, and I am again sur-
rounded by many blessings. 'The lines have fallen tome in
pleasant places.' " These are the concluding words in this
record of personal experience, covering more or less a period
of some forty-two years, which has been of so much service
to us in our own narrative. The strain throughout has been
in perfect and beautiful harmony with this at the close — ■
thankfulness to God, and recognition of his bountiful loving-
kindness.

Never did Mr. Bates more faithfully or more earnestly
proclaim Christ than in St. George, and never did he strive
harder to impart to his flock a fuller biblical knowledge, and
a warmer spiritual life. But the long and faithful service
was soon to close. In April, 1875, in company with his

'^f^r,-"

Last Pastorate and Last Days.

135

beloved wife, he drove up to Woodstock, to attend the ex-
aminations and other exercises connected with the dose of the
theological year at the Institute. He seemed in good spirits,
and to be specially happy in the remarks which he made at
the several meetings held on that occasion. The exercises
having closed he returned home. Soon after he had occasion
to go a few miles from his home, to Brantford, on business.
The day was wet and cold, although, at the time, he did not
seem to experience serious inconvenience from this state of
the weather. The day following his return. May 2nd, was
the Sabbath. He found himself unwell, and able to preach
only once. His text was : " Can these dry bones live ? O
Lord, thou knowest." He preached with great fervor, and
afterwards, as usual, conducted his Bible-class. In the after-
noon and evening he felt much distressed at his inability to
attempt the second service, dreading lest he was allowing
himself to be kept from his pulpit by an insufficient cause.
On the next day, however, he was seriously ill, and before
the week ended he had passed away. He did not antici-
pate a fatal issue to his complaint until very near the end,
neither did his wife. As is so often the case with those who
have had such ample opportunities for testimony during
life, he said very little with reference to his own state of
mind as death came on. But there was perfect peace, no
shadow of doubt, no trembling in the near prospect of an
event the thought of which had been familiar and welcome
to him during half-a-century. He died May 8, 1875.

The death of Mr. Bates was a shock and a surprise to his
friends near and far. Many and many a one in Cauada felt it
as a personal bereavement, while feeling also the deepest sym-
pathy for those to whom it was, in the keenest sense, a be-
reavement indeed. The remains were taken to Woodstock for
interment. Upon the arrival of the train, the family with
the friends from St. George who accompanied them, with
their precious burden, were met at the station by a Iprge

136

Memoir of Rev. John Bates.

concourse of the citizens of Woodstock, and especially mem-
bers of the church and the Institute. The procession moved
thence to the Baptist church, where the services were held,
the sermon on the occasion being by Rev. Dr. Cooper, of
London, from the words in 1 John, iii. 2 : "Beloved, now are
we the sons of God, and it doth not yet appear what we
shall be; but we know that when he shall appear, we shall be
like him, for we shall see him as he is."

Early in the following year another sad group surrounded
the family burial-place in the Woodstock cemetery. January
12, 1876, John G. Bates, the second son, who for some years
had lived in Chicago, also died, after a brief illness. Father
and son "were lovely in their lives, and in their death" only
a few swift months divided them. They now rest, side by
side. With some notice of this son, and especially his last
illness and death, we close the present chapter. We shall
use, with this view, the apt and true words of his valued
and attached friend, Mr. J. W. Midgley, a cultivated gentle-
man in Chicago. Having spoken of the parentage and birth
of young Mr. Bates, Mr. Midgley proceeds:

"He came to Chicago an inexperienced youth, and took
the humblest position in a dry-goods store. Quickly he
worked upward, until he ranked as a leading salesman. At
the time of his death he was connected with the great house
of Field, Leiter & Co. He had attained a remarkable degree
of popularity and was by many thought to be unsurpassed
in his line. Success drew him into society, and its fascina-
tions charmed him. Yet he forsook not the house of God.
He was constant in his attendance upon Dr. Goodspeed's
ministrations, and was most liberal in his support of the
cause. He was greatly attached to his pastor, and often
assured him he would make an open profession. Of his
duty in this respect he was constantly reminded. Every
letter from his revered father, and from his two beloved
sisters in India, contained entreaties that he would come out

Last Paatorq^te and Last Days.

137

on the Lord's side. But he delayed, in the fair expectation
of a long life. An inopportune bath, taken while suffering
from a cold, aggravated his complaint, and in a few hours the
stalwart man lay helpless as a child. Kind friends gave him
every attention that skill could devise or wealth could com-
mand. One lady in the hotel had him transferred to her
own warm room; but all was in vain, for the shadow of
death was upon him.

" His last night on earth was heavenly. His brother
Joseph, alone of his kindred, was with him. About mid-
night his dear pastor was called, to direct him to the
Saviour. He had known the way from his childhood,
which he said, ' made it all the harder for him to accept
Christ at the last moment ; but,

• Other refuge have I none,

Hangs my helpless soul on thee,'

he sang, with fast-failing voice, and soon afterwards cried,
' I feel as though I could put my arms around Jesus' neck.'
We believe he did; for, seeing the young men around
anxious for him, he said, ' Pray not for me, pray for your-
selves; I am the happiest man in the world.' His pastor
gave him a text: ' In my Father's house are many mansions,'
etc., then left him, in the assurance of a firm trust in Jesus.
His friends pressed around him, and with the broken rem-
nant of his once powerful voice, he joined them in singing,
* Just as I am; ' and, last of all, ' Nearer, my God, to thee.'
Before daylight dawned, at six o'clock, he fell asleep in
Jesus.

"The funeral services were deeply affec+ing. A large
concourse of young men, prominent in business and society *
here, gathered round the casket and wept like children.
Rare flowers, in beautiful array, were supplied by loving
hands, and afterwards forwarded to his stricken mother, as
fragrant tokens of affectiofl. Two friends accompanied his

138

Memoir of Rev. John Bates.

remains to lay them beside the newly-made grove of his
father in Woodstock, Ontario. A widowed mother, two
sisters, and two younger brothers mourn his departure; but
there are very many others who. as the months round into
years, will be constrained to say, sa did a great statesman
on the death of his life-long friend : * I knew not how much
I loved him till I found I had lost him.' "

CHAPTER XI.

CONCLUSION.

"I FIRST met Mr. Bates," so writes Rev. Wm. Cathcart,
D.D., of Philadelphia, " about thirty years since, at the in-
stallation of a young minister. The address which he
delivered on that occasion was full of vigor, and it left an
impression upon me which remains to this hour. His theme
was, personal effort to spread the Gospel. He said : ' Sir
Robert Peel called upon his political followers to register ;
they took up the cry from one end of the British Islands to
the other, and soon the Conservatives were everywhere
legally qualified to vote, and at the next election their
candidate Controlled the House of Commons and the govern-
ment. Daniel O'Connell commanded his disloyal followers
to agitate the question of repealing the act of union between
Great Britain and Ireland ; and agitation shook the whole
aboriginal population of the island. Hosts one hundred
thousand strong met o. the hill of Tara, at Clontarf, and
elsewhere, alarming the British Ministry and the Scotch-
Irish of Ulster, and threatening ruin to Ireland. So private
Christians should 'preach, should preach Jeaus, at home, in
the social circle, in business places, and in their journeys ;
they should never neglect an opportunity to proclaim the
good news.'

"Mr. Bates had a powerful mind, and only extreme
modesi/y kept him from occupying a much more conspicuous,
place in our ministry, in Europe and America, than that

140

Memoir of Rev. John Bates.

which ho selected. As a missionary in Ireland he was full
of labor. Ballina was the chief scene of his toils, and his
conflicts with the papal darkness. In it and around it, in
season and out of season, he held up the true cross to the
perishing. In prayer meetings and in cottage preaching
meetings, on the evenings of week days and in Sunday
services, he gave himself to unwearied, and sometimes to
almost uninterrupted efforts to spread the Gospel. At Dun-
gannon and Banbridge, he also labored for the Master ; and
considering that his missionary life in Ireland was chiefly
spent, not among the Scotch-Irish Presbyterians, but among
the aboriginal inhabitants, his success was highly encourag-
ing.

" Judson, comparing a Burman with a Karen, says: ' The
Burman is like a large earthen jar that has long been used
for holding oil, and when it is required for keeping pure
water there is much trouble in cleansing it from the oil. So
the Burman, smeared and penetrated thoroughly by his
idolatry, needs much preparation before he is fitted to receive
Jesus. But the Karen has no gods, no idolatrous rites, and
he is very much like a vessel not filled with adhesive,
offensive oil, but empty, and simply needing the removal of
dirt, easily washed out, to fit it for holding pure water.'
Among the aboriginal Irish, Romanism, in its principles and
practices, presents a striking likeness to the religion of the
Burmese. The missionary in winning souls to Jesus, has to
encounter the greatest opposition that ever resisted the
advances of the Saviour's kingdom in any quarter of the
earth, or in any age since the ascension of Christ. Notwith-
standing this, Mr. Bates led many souls to the Lamb in Ire-
land, and he was regarded by his brethren in England who
supported him, as weli as by his Irish Baptist friends, as a
missionary of great ability and usefulness.

"He was a decided Baptist, holding Scriptural views on
the communion question, though a large majority of the

Conclusion.

141

English friends of Baptist missions in Ireland, and most
Irish Baptists, were open communionists. He boldly pub-
lished his views on this question, and assailed the position
of his opponents, I met him once at the house of a Baptist
minister, just after he had been proclaiming the scripturalness
of restricted communion, through The Primitive Church, an
English Baptist magazine. At the time I was on the wrong
side of the communion controversy; our host was an intense
open communionist, and had prepared an article for the
English Baptist Magazine, replying to the paper of Mr.
Bates. At a convenient time during our visit, my friend
read me his manuscript, which he supposed would utterly
refute the arguments of Mr. Bates. It did not, because it
could not.

" His opinions on the doctrines of grace were strongly
Calvinistic; he knew nothing but the Spirit in conversion,
and the election of God in the gift of the Spirit ; and in
Christian experience he recognized no power but divine grace,
whose matchless force could never be exhausted, and should
never cease until each redeemed soul had reached the skies.
He preached twice for my people in Philadelphia, with many
years between the two sermons, and the truths he presented
were precious, while the impression he left was lasting.
The first time his doctrine was 'justification by the imputed
righteousness of Christ,' with Paul's words for his text: 'It
is God that justifieth, who is he that condemneth?' The
second time his theme was, 'The blood of Jesus Christ
cleanses from all sin.' To him and his hearers, on both oc-
casions, Christ was 'all in all.'

" Mr. Bates wa a diligent student of the Scriptures, and
in preaching his great power came from the Book of books
and the Divine Spirit. Though well read in theological and
general literature, the inspired volume was to him a foun-
tain at which his soul loved continually to drink. He was
a genial and kind-hearted man, beloved by his brethren in

142

Mewmr of Eev. John Bates.

the ministry, dear to the communities for whose welfare he
labored, and with such good natural gifts and so much
divine grace, that the churches can badly spare him. While
heaven, by his death has gained another accession, earth
has met with a heavy loss."

Another of those who knew Mr. Bates well, and highly
valued him — Mr. Jesse Clement, of Chicago — has on a previous
page spoken of his work in his Iowa pastorate. Beferring
to him in a more general way, Mr. Clement says :

"My recollections of Mr. Bates as a man, a Christian,
and a preacher, are somewhat vivid, and altogether pleasant.
I met him on many occasions, and under different circum-
stances ; in private and in public, in meetings in his own
church, and meetings in other churches, and at associational
and Sunday school gatherings. He was the same every-
where — a manly man, adapting himself to the occasion,
making himself agreeable without any attempts to outdo
himself in any of the social virtues. He was cordial because
he could not help it and did not try to. When I first knew
him he was past middle life, had ' put away childish things,'
and appeared the true Christian gentleman everywhere and
at all times.

" There was no ' white-neckerchiefism ' about Mr. Bates ;
no clerical primness of the hyper-dusted class. He moved
among men Like one of them ; tidy in clothes and conversa-
tion, and as free from stiffiiess and affected suavity as a
weeping willow. He had good common sense, which
enabled him to adapt himself to any occasion, without
sacrificing his clerical dignity, or compromising one iota the
sanctity of the Christian name. Hence he was greatly
esteemed by people who best knew him.

"He had broad sympathies. No 'pent-up Utica,' no
community, no state bounded them. Though an English-
man by birth, he loved his adopted country. The American
Union was sacred to him, and when a deadly effort was

CondiLsion.

148

made to destroy it, he cheerfully gave a noble son who was
sacrificed on its altar. The heathen world came within the
range of his sympathies, and he sent his daughters to
Hindustan.

" Such was Mr. Bates, as a man and a Christian alive to
the interests of the world. His piety was as deep as his
soul was expanded. He yearned for the salvation of sinners,
and bent all his energies to properly teach and direct them.
He pointed to heaven and led the way.

" In the Dubuque Association he was one of the great
heaters. His sermons and his short speeches seemed to warm
every heart. He usually took with him to those annual
gatherings a large delegation from the Cascade church, and
they seemed to be especially imbued with his warm, devo-
tional spirit. He was a sound but not a great preacher.
He made no attempts at ambitious flights of oratory. He
poured out his soul in glowing language, calculated to im-
part heat and light, and the careful listener could not fail to
be instructed, — could not fail of fresh mental and spiritual
illumination. There were greater pulpit lights in his day,
but none steadier, nqpe that shone with a purer flame."

One who enjoyed aud profited by the ministry of Mr.
Bates for a succession of years, and who knew him iDti-
mately in other relations, writes thus :

I lived in Iowa, on a farm adjoining the late Be v. John
Bates, from the year 1851 until 1861. Daring this time I was
a frequent visitor of the family, and never witnessed an act of his
life that did not show a true Christian spirit. I sat under his
preaching daring these ten years of my life in Iowa. I have
heard many ministers of the Gospel preach since I came to this
city (Philadelphia), but have often remarked that I never heard
his preaching surpassed by any.

The Bev. John Bates was certainly a remarkable man of God,
a minister of wonderful abiUty. For many years he taught a
Bible class in his church at Oascade on Sonday morning, then
preached ; after which he would go abont ten miles aud preach
in the afternoon, and return in time for an evening sermon.

144

Memoir of Rev. John Bates.

During the week he would frequently go some ten or twelve miles
and preach. At his week night prayer-meeting he was always
present. He not only re-organized the little church at Cascade
in 1850, hut was the means in the hands of his Master, of build-
ing up several little Baptist churches in the surrounding coimtry.
No minister was ever more faithful in visiting the poor. Pro-
testant and Boman Oathoho alike spoke well of him. I often
wondered how he could study, preach, visit among his congre-
gation and the people of his parish, and labor as he did, and yet
seem always so comfortable and happy. He preached with
great ease, with a remarkable flow of language. When a child
I would frequently steal a few moments time, and run over to
his residence early in the morning to be present at family wor-
ship. It seemed to me, and I have heard others say the same,
that he was in the very presence of God when he prayed. Each
member of his family was remembered at these seasons of do-
mestic worship, and his neighbors as well. Many times, while
following the plow, I would remember how my pastor had prayed
for me that morning. He watched particularly over the young
members of his church. I remember, on one occasion, when
walking along a country road — I had seen only fourteen sum-
mers — he told me how a young Christian should live, asking God
early in the morning to give me grace for that day, and then in
the evening going to him again for a fresh supply, and so live
from day to day. He was very particular to impress upon my
mind that the young Christian should pray earnestly and often
for the prosperity of the church of ChristT He was a Bible stu-
dent, diligent and faithful. What he believed to be the truth
he preached without fear of successful contr^tdiction, being
grounded in the "more sure word of prophecy." He was loved
and respected by all the ministerial brethren in Iowa. Surely
he left behind him

" Footprints on the sands of time."

J.M.B.

The sermons and miscellaneous writings which fill sub-
sequent pages of this book afford to the reader some oppor-
tunity to estimate Mr. Bates as a preacher and writer, and
to judge of the character and quality of his intellect. The
sermons of his later life have not been preserved in a com-
plete form, and those which we give, accordingly, as thus
complete, belong to that portion of his career which preceded
his coming to America. To these, however, we add several

Conclusion.

145

as left by him in outline. They will be found to indicate
quite clearly the course of thought followed in delivery; while
as specimens of analysis and arrangement, they will be sug-
gestive, we think, especially to the younger ministry. Most
of the essays were written during that Canadian ministry
which was so rich in th6 ripe fruits of study, experience, and
a long and intimate walk with God. The sermons left by
him in manuscript — from which we have selected such as in
their subject and treatment seemed best suited for publica-
tion here — are very numerous. Some of the best belong, in
their date, to the early part of his public life. That upon
"The Sovereignty of God " may be taken as a sample of
many. Written after a ministerial experience of only five
years, the production of one who had stepped, with but
slight preparation, from a warehouse to the pulpit, it still
shows a surprising grasp of the subject, and a power of ana-
lytical treatment such a& the most careful training in the
schools often fails to give. The reader of these discourses
will observe that there is no aiming in them at startling
effects, no effort at eloquence, no studied origii lity, no
beating about for illustrations or material for fine passages
The preacher is evidently speaking " right on " the thought
that is in him, in the plain, wholesome vernacular of the
people he addresses. At the same time, in no instance can
either the thought or the mode of its presentation be properly
termed commonplace. The preacher has a method, with
each theme, that is entirely his own, and plain as the thought
and the diction may often be, both alike have an originality
and a suggestiveness which discourses more adorned and pre-
tentious often lack. The essays show more of the practiced
writer. The power of condensed expression in some of them
seems to us entirely remarkable. 'J'hey illustrate the writer's
happy faculty for concise and pithy iTtterance, and explain
the fact that his tracts upon many themes have had such
wide circulation, both in Ireland and in America.
10

146

Memoir of Rev. John Bates.

We should say that the characteristic quality of Mr.
Bates' mind was good sense. It was scarcely possible that
he should "commi* himself" in writing, in speech, or in
action, in any of those ways which are sometimes observed
in men of the finest gifts. His thought is always sound,
judicious, suitable ; his utterance appropriate. It was not
easy to mislead his judgment on any point. He was not
subject to those delusions which are the bane of over-
imaginative minds. In his expositions of Scripture, for
example, if he ever erred it was in the direction of literal,
matter-of-fact construction, rather than of fanciful inven-
tion. As an expositor, indeec he could be trusted as few
men can; so with his views on religious questions in
general. An absurd pretension, a mischievous perversion of
truth or insinuation of error, ministerial eccentricities tend-
ing to bring religion itself into disrepute, — these things he
detected with a glance like intuition, and he dealt with
them always in a direct, sensible, resolute way that was
-final.

The evidences of sincerity and conscientiousness which
we have found in those private records, laid open to us
among the material for this biography, have greatly charmed
us. Words written for no eye but his own, with no thought
or expectation possible that they might one day be used as
we have been allowed to use them here, may be taken as
revealing the heart of the man .in a peculiar way. Mr.
Bates lived for " one thing " if ever a man did. That de-
scriptive phrase in which Jesus painted at a touch the
character of Nathanael — " an Israelite, indeed, in whom is no
guile " — is as truly the portrait also of this good man as if he
had sat for it. He does not seem to have known what envy,
or jealousy, or circumvention, or unfratemal dealing of
any kind with his brethren could mean. Not only did
he never seek to build himself up by pulling down
others, but he does not appear to have ever been anxious

Ccmclusion.

to build himself up at all. To do his happy task in this

world,

" As ever in the great Taskmastar's eye,"

was his continual thought, his one absorbing purpose. He
entered upon his ministry with the deepest solicitude to
know herein the will of God ; and, once assured that this
was to be his mission in this world, his steady aim thence-
forward was to fulfil it " in simplicity and godly sincerity."

Meantime, beyond his own immediate sphere of service,
he saw always the wide world " lying in the Wicked One."
His heart was warm toward all legitimate Christian enter-
prise, and every undertaking giving promise of substantial
good to men. He was a generous giver, giving gladly and
freely, sometimes — considering the limited remuneration
which he commonly received for his own personal service —
almost lavishly. The Lord, however, paid him back into
his own bosom. His own heart was broadened in sympathy
as he gave, while he had the double blessing of both giving
and receiving.

Over his own spiritual state he watched vigilantly.
Those who observed his cheerful demeanor in his assonia
tion with others, would hardly expect to find in the record
of his private feelings so many signs of depression and
anxiety. It was the rigor of his self-examination which
led him to write such severe things against himself, — the
record rarely closing, however, without some thankful
recognition of the Saviour's all-suflficient grace, — much as
when David's lament suddenly changes to praiseful song,
triumphant faith breaking its bonds and soaring jubilant to
heaven.

Mr. Bates was a hearty, "whole-souled" man. His
friends, and strangers as weU, found him always frank and
genial. At his own fireside he was the good genius of the
house. There was in him a large fund of humor. This
often poured itself out in the free intercourse of the family.

148

Memoi/r ofBev. John Bates.

and in his correspondence "with his children. While the
more serious thought was never far away, and religion
mingled itself freely with all that he said, there was still an
innocent hilarity and mirth which shed brightness all around
him. Outside of his family, the same qualities drew to him
young and old. During the last months of his life, at St.
George, this was especially apparent. The little children in
the street knew him and loved him. As he went to and
from the Post Office they hung about him, holding him by
the hand, and

" Plnoked his gown to share the good man's smile."

Other lines in the same exquisite poem are no less applicable
in this connection : ,

" But in his duty prompt at every call
He watched and wept, he prayed and felt for all ;
And, as a bird each fond endearment tries,
To tempt its new-fledged offspring to the skies.
He tried each art, reproved each dull delay.
Allured to brighter worlds, and led the way.

# * * * * *i

To them his heart, his love, his griefs were given,
But all his serious thoughts had rest in heaven.
As some tall oliff, that lifts its awful form.
Swells from the vale, and midway meets the storm,
' ' Though round its breast the rolling clouds are spread,

( Eternal sunshine settles on its head." *

The close of his life was such as the servant of Jesus
. would always most desire. To the very last he was per-
mitted to keep on in the work he loved so well. To the
very end, aiao, the churches he served, the brethren with
whom he was associated in labor, continued to multiply in
their intercourse with him the proofs of their love. He had
the happiness to see all his children, save one, giving evi-
dence of belonging to Christ, and either filling or preparing

,- ,.:r^--''-. y.:^' ': * Qoldamith's Deserted FiUage. '^, _ >-

Conclusion.

to fill stations of usefulness; while in that one he saw so
maiiy signs of a serious mind, and a heart alive to all higher
claims, that he could scarcely doubt that one day he also
would come to the Saviour's feet. The wife of his youth
was spared to be the joy and comfort c ^ his later years ; her
loved hands ministered to him in the la^t sickness, and
closed his eyes as he died. Above all he could say, as
summing the history of a life, almost fifty year^ of which
had been spent in service for Jesus : " There failed not
aught of any good thing which the Lord had spoken:
ail came to pass." > • •

> I

Part II.
SERMONS.

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SERMON I.

THE TRIUMPHANT POW^E, OF THE GOSPEL.

Ballina, 1889.

'*For whatsoever is born of God overcovieth the world." — 1 John v. 4..

Every attentive reader will immediately perceive that the
passage of Scripture before us refers to the doctrine of re-
generation, and then shows us the triumphant power of the
Gospel by stating that " whatsoever is born of God over-
cometh the world." Not only in this passage, but in many
other places, the Scriptures abundantly teach that "except a
man be born again he cannot see the kingdom of God."
This new birth is a matter of the greatest importance, for
wherever it is not experienced the individual will die in his
sins and be eternally lost. The change of which we speak,
and this being "born of God" which we are about to explain,
Does not consist in a mere external reformation of char-
acter. Vice and immorality may in some measure be re-
moved without giving place to inward holiness and an entire
renovation of heart. Indeed, one vice may be relinquished
and removed in order to indulge and practise another. The
sins of youth drop off in declining age because many of them
become disagreeable when through infirmity and decline
they cannot be prudently pursued. Things of this nature,
I have no doubt, deceive many. Old men and aged persons
look back upon the period of their youth, and because they
have shaken off some of their sinful ways and have their

154

Sermons of Rev. John Bates.

hearts deadened to others in which they formerly delighted,
they conclude that they have been "bom of God," and shall
finally "overcome the world." Persons of this description,
however, did not leave their sins, but their sins left them
and dropped off, just like leaves in winter and unripened
fruit from a rotten tree, because their constitution was de-
cayed, and they could no longer practise the sins of their
youth. This change is far from being the new birth, as it
only disables a man from sinful practices on account of a
decayed constitution or old age, but does not make him
meet for an inheritance with the saints in light. The new
birth is

Something more than changing from one mode of ivor-
ship to another. There may be many proselytes made from
heathenism to popery, and from popery to protestantism,
and from one sect to another, who have never experienced a
change of heart and embraced Jesus as all their salvation
and all their desire. As travellers that go into a foreign land,
yet still remain in a state of sulgection to their prince at
home, and as children of one family may go for a time to
reside in another place, yet still be under the control of their
parents at home, so many persons may creep into the Church
by a profession, yet nevertheless remain slaves to sin and
subjects of Satan. We also remark that it does not prove
a man to be born of God

To be endowed with eminent gifts. Sometimes eminent
gifts have been possessed even by the most disobedient and
rebellious. The fruits of the Spirit are possessed only when
the heart is renewed, but the gifts of the Spirit may be pos-
sessed by wicked men who have had their minds enlightened.
Balaam and Saul had the gifts of prophecy and an enlight-
ened mind, but they never had internal holiness or a sancti-
fied heart. Judas was dignified with a call to the apostolic
office, and many others prophesied in the name of Jesus, but
none of them were " born of God," and instead of "overcom-

The Triumphant Power of the Ooapel.

155

ing the world," they died in their sins and were eternally
lost. To be born of God is

Something m^re than a harmless life. There are many
persons who may be very good neighbors, honest in their
dealings, upright in their conduct and benevolent in their
actions, but all this will not do of itself. A life of this
sort may make a man respected, gain him reputation,
and keep him from bein^ cast into a prison as a rebel to his
king and country, but it is not that holiness of heart with-
out which no man shall see the Lord. No, my brethren,
Je us himself has declared, saying, " Except your righteous-
n ^s exceed the righteousness of the Scribes and Pharisees
ye cannot enter into the kingdom of God."

In order to develop the sentiment of our text we shall
remark the following things, and by the blessing of God
edeavour to

I. Explain the nature of the new birth. •

II. Show the influence of religion in the soul.

III. State the design of the Gospel in the world. These
three ideas will open three sources of reflection and form
the foundation of our discourse on the present occasion. We
proceed

I. To EXPLAIN THE nature of the new birth — "what-
soever is born of God overcometh the world."

Man in his natural state is altogether as an unclean thing,
and corruption is spread over every power and faculty of
the soul. We generally call that vast and unmeasured sheet
of water which surrounds the earth, the sea, yet as we call
the sea by divers names according to the different countries
where it flows, so the corruption of our nature has different
names according to the various faculties and powers of
the soul that are depraved. In the understanding we call
this corruption blindness, in the will we call it stubbornness,
in the affections we caU it carnality, and in the conscience
we call it guilt, yet still it is the same corruption and de-

m^ t\m^i \

156

Sermons of Rev. John Bates.

pravity that runs through the whole soul like some deadly
disease, though called by different names according to the
different faculty that it has depraved.

I have mentioned this merely to show that the whole
man is depraved, the whole head is sick and the whole heart
is faint — he is altogether as an unclean thing. "The prayer
of the wicked " is an abomination, and " the ploughing of
the wicked " is declared to be sin ; in fact so long as he re-
mains a stranger to God all his performances are sinful.
His eating, as well as his gluttony ; his drinking as well as
his drunkenness; his conversation, his traffic with the world,
and all his performances, are sinful in the sight of God, and
sins for which he will have to answer in the day of judg-
ment. There may be different degrees of sin in those actions,
and I am ready to acknowledge that there are, but all the
actions of that man whose heart is enmity against God are
sinful in the eyes of Jehovah, and if he dies in that state
his damnation is just.

I have not mentioned these things to discourage you,
but to show the necessity of every individual being made
the subject of this heavenly change before he can enter into
the kingdom of God. As we are said to be " born again,"
we shall remark that a new birth supposes

1. That there is a new product in the soul. — When a
man is "born of God " I apprehend that there is something
really produced anew. This new birth is not a mere fiction
of a speculative mind or a vain imagination of the fancy,
but a real, permanent thing, and as in every birth there
must be something new which was not in existence before, so
I apprehend it is the case when a sinner is "bom of God."
The man who has had his mind so far enlightened by
heavenly wisdom as to be able to speak with the tongue of
an angel, is not a regenerated man un. ,>ss he has had his
heart renewed by divine grace. When a man has experi-
enced this change he becomes a "new creature" in Christ

The Triumphant Power of the Gospel.

157

Jesus, and he instantly finds that old things are passed away
and that all things are become new. The Apostle when
speaking of himself before his conversion, says : " I was a
blasphemer, I was a persecutor, I was injurious, but I ob-
tained mercy," and when he was " born of God " he must
have been a very different person afterward to what he was
before, and to all intents and purposes, as regards his mind,
he was a new man — a new creature in Christ Jesus.

I do not now speak of man in his physical nature, or sup-
pose that when a person is " born of God " he has a new body,
or new legs, or new arms, or any material member, but I am
speaking of man as an intellectual and spiritual agent, and
in this respect I m'aintain that he has a new heart, a new
8o.ll, and a new mind, therefore in this respect he is a " new
creature;" old things have passed away, behold, all things
are become new. It is recorded of one of the old Christians
that when he was tempted to sia as he formerly had been
accustomed to do, he said, " Though you may be the same
man now as you always have been, / am not the same man
now as I was before." The man of passion becomes meek, the
miser becomes benevolent, the drunkard becomes sober, the
fornicator becomes chaste, and the timid person who is afraid
of death, when " born of God" becomes unmoved at this
" last enemy," and can endure the greatest torture, submit
to bonds and imprisonment, and even rejoice in prospect of
the most agonizing death. From these considerations I
infer that as to his mind he is a new man and in the pos-
session of something new which he never had whilst he lived
in sin, and remained in a state of enmity against God. But
as this new birth is a real production so

2. It is spiritual in its nature. — This change is not
wrought upon a man's body, but takes place in his soul.
That which is born of the flesh is flesh, and that which is bom
of the Spirit is spirit. That which the Holy Spirit creates,
may be material: but that which he begets in his proper

168

Sermons of Rev. John Bates.

character must partake of his nature and likeness. He re-
stores the soul to its original functions and gives it spiritual
life — that which is born of the Spirit is spiri^^ and the man
who has experienced this "birth" is in the possession of* a
principle of a corresponding nature to the holy and spiritual
agent by which it has been produced. Those that are bom
of God look just the same as they always did with regard to
their outward appearance, but they are different persons
with regard to their actions, their conduct and the opera-
tions of the human mind. It is a change wrought by grace
and not a change of nature ; not the giving of a new body,
but the giving of a new mind.

The Scriptural emblems of sinners, according to their
different propensities, are taken from lions, tigers, foxes,
swine and serpents, and other animals that are crafty, fierce
and filthy ; but a Christian is represented under the emblem
of a sheep, or a lamb, or a dove, and this new birth is the
cause of this wonderful change. When the wolf shall dwell
with the lamb, and the leopard lie down with the kid; when
the lion shall eat straw like an ox, and all those changes
take place which are mentioned by Isaiah, so that these
animals shall be disposed to lie down in peace and friend-
ship together, it might be said concerning them that they
were new creatures, though even then their outward form
and many other peculiarities of each animal might remain.
So when the grace of God removes darkness from the mind
of the ignorant, subdues the cruelty of the tyrant, sanctifies
the unclean and immoral, and gives holiness of heart to all,
then men will forget their animosities and revenge, and live
in harmony, peace and love, and to all religious purposes
they may be denominated " new creatures." Thus you per-
ceive that this new birth is a real production and altogether
spiritual in its nature. We remark that this birth is

3. Perfect and complete in all its parts. — This idea,
however, appeal's to be true with all the productions of

TJw Trivmphant Power of the Gospel.

159

nature, or wherever there is a real and new creation. If we
look at the production of nature, a birth is not the bringing
forth of a leg or an arm, or an eye, or any particular member
of the body; but a birth is the production of an entire
human being that is perfect and complete in all its parts.
If any member of the body is wanting, then we say that
the individual is maimed ; if any member is redundant or
supei-fluous then we call the person a monster, hence the
propriety of a birth being perfect and complete in all its
parts, in order that the individual may be a perfect human
being.

It is so with regard to the sinner who is " born of God."
It is called a birth, and the person who is thus bom again
becomes a " new creature," " which after God is created in
righteousness and true holiness." This, my friends, is a
subject that claims your attention, and demands your most
serious consideration. Regeneration will always lead the
individual to abandon every species of rebellion and crime,
and terminate in a total reformation of heart and life by
whatever person it may be experienced. This new birth is
perfect and complete in all its parts. You never call a fitger
or a toe, or any one of the members that belong to the body
a perfect man ; so this new birth is perfect and complete.
The mind that was dark becomes enlightened by the Spirit
of God ; the affections that were carnal, become sanctified
and placed on Jesus ; the will that was stubborn becomes
subdued; the conscience that was insensible and dead
becomes quickened and made alive ; and the heart that was
corrupt becomes purified and holy. It was from considera-
tions of this nature that the Apostle prayed for the Thess-
alonians, and hoped that "the very God of peace would
sanctify them wholly:" 1 Thess. v. 23. He wished that
they might be sanctified throughout in their whole spirit,
soul and body; this would be putting off the old man and
putting on the new, whereby they would yield their mem-

i S'

■ 1

:M? iiV;.

<> fi

160

Sermons of Rev. John Bates.

bers as instruments of righteousness unto holiness, and the
«nd would be everlasting life.

From this statement it plainly appears, that when a man
is born of God ha will not only receive Divine light to
irradiate his mind, but be in the possession of Divine prin-
ciples which will sanctify the heart. " Having, therefore,
these promises, dearly beloved, let us cleanse ourselves from
all filthiness of the flesh and spirit, perfecting holiness in
the fear of the Lord." The Apostle, also, when writing to
Rome, says to those Christians there, " Present your bodies
a living sacrifice, holy, acceptable unto God, which is your
reasonable service." Hence, where regeneration has been
experienced, the power of sin is broken, and sin shall no
longer have dominion over them, because they are not under
the law but under grace.

Being "bom of the Spirit," the Christian thirsts for
holiness. God gives the believer such an unquenchable
desire for sanctity, that he rejoices in tribulation, accepts
the furnace, .,nd even exults in flames, if by passing through
them he may lose his impurity and emerge in the likeness
of God. We shall remark :

4. That this new birth is permanent and lasting. — This
idea, I think, will be plain and easy to every one who con-
siders the nature of a birth at all. Whenever any creature
is born he remains the same individual person, to all intents
and purposes, all the days of his life. Whatever any birth
produces, as to the essentials of its being, it remains the
same until the period of death. No one can add any
member to his body, or a cubit to his stature ; there may be
some changes, as regards his losing a member and becoming
maimed in his outward appearance, but the body is the man,
andl that remains essentially the same until destroyed by
death.

It is thus in some measure with regard to the spiritual
life of which I am now speaking. This new birth is not

TJte Triumphant Poiver of tJie Ooapel.

161

some sudden flash of conviction, or any instantaneous burst
of light in the mind, which comes in the twinkling of an
eye and then goes in a moment. No ; it is a permanent and
lasting change that is wrought in the soul by the Spirit and
power of God. Persons may have some sudden light, or feel
a sharp reproof that awakens a momentary pang, and stings
a guilty conscience ; there may be some sudden terror, or
some rapid-working desire passing through the mind, which
leads the individual to exclaim : " Oh, that my sins were
pardoned ! Oh, that I was in Christ ! Oh, that I had peace
with God ! " But a person may experience these sudden
things and never experience a change of heart. When a
man is bom of God an important change takes place, and
the individual remains a "new man" until the period of
his death. I say, again, that this new birth leaves a change
in a man's heart, and implants Divine principles which
remain with him all the days of his life. It is not here to-
day and gone to-morrow, or perhaps changed twenty times
in a day. No ; it is an abiding change, and the grace that
is given will finally ripen into glory. It is a work that ia
co-extensive with all the powers of man, and is commensu-
rate with his whole duration. As immortality is stamped
upon the soul of man at the time of his creation, so gloi^ is
stamped upon his soul at the period of his regeneration. The
spiritual birth of the saint can never be annulled ; it means
final perseverance, and will terminate in everlasting glory.

The graces of the Christian character may be suspended
for a season, but they will be revived and brought into
active operation ; for the spirituality of divine life will run
parallel with the eternal duration of the immortal soul.
"The Lord God is a sun and a shield, He will give grace and
glory, and no good thing will he withhold from them that
walk uprightly." We notice,

5. That this birth is produced by the Spirit of Qod. —
No man can bestow upon himself a natural birth, and no
11

I <iir'ji>iv>Mip<.^wi>qiq v^

162

Sermons of Rev. John Bates.

man can give himself one of a spiritual nature. Never^ my
friends, for a moment suppose that you can creat,; your-
selves anew in Christ Jesus, or that this new birth can be
produced by human agency. Your mind is dark and you
cannot enlighten it, your affections are carnal and you can-
not make them holy ; you are dead in trespasses and sins,
and cannot quicken yourselves so as to become spiritually
alive. Christians " are born, not of blood, nor of the will of
man, nor of the will of the flesh, but of God."

In producing this glorious change the Spirit of God is
compassionate in his nature, holy in his influence, and
powerful in his operations. He irradiates the mind, dispels
the enmity of the carnal heart, and subdues the whole man
4S0 as to bring the sinner into a knowledge of Divine truth,
and you behold him sitting at the feet of Jesus clothed and
in his right mind. Thus, when a sinner is born of God,
there is " the working of his mighty power whereby he is
able to subdue all things unto himself."

II. The influence op religion in the soul. — The
conversion of a sinnex to God forms a new era in the history
of his life. Before this period he was a sinner, and ripening
for destruction ; now, he is a saint, and ripening for glory.
When religion has its proper influence in the soul —

1. It awakens compassion for the welfare of others. — I
t' 'nk that it is impossible for a man to be a child of God
aiiu. not feel a desire to lead others unto a knowledge of the
truth. We shall never be weary in well-doing, because in
due time we shall reap if we faint not. We shall say unto
our fellow-sinners around us, as Moses did to Hobab, his
father-in-law, " Come thou with us and we will surely do
thee good, for the Lowi hath spoken good concerning Israel."
We shall say as Jeremiah did, '• Thus saith the Lord, stand
ye in the ways and see and ask for che old paths, where is
the good way, and walk therein, and ye shall find rest for
your souls," vi. 16. We shall exclaim as Jesus did, " Oh,

if"

The Triumphant Power of the Gospel.

163

Jerusalem, Jerusalem, which killest the prophets, and stonest
them that are sent unto Ihee; how often would I have
gathered thy children together as a hen doth gather her
brood under her wings and ye would not ! " We shall be so
deeply impressed with the value of the soul, the shortness
of time, the length of eternity, the joys of heaven and the
pains of hell, that we shall say to all sinners around us,
" Behold the Lamb of God that taketh away the sins of the
world." We shall raise our hand to draw aside the curtains
of heaven, that they may see the happiness of glory ; we
shall bear them in our arms, and hold them over the bottom-
less pit, that they may see the misery of the damned ; we
shall point them to Mount Sinai that they may hear the
thunder, see the flashes of fire, and feel the majesty of God ;
we shall point them to Calvary that they may see Jesus,
wash in his blood, and hear the accents of mercy ; and then
after all we shall pray for them in our secret soul, knowing
that Paul may plant and ApoUos water, but God must give
the increase. The influence of religion will implant, —

2. Feelings of benevolence. — Nothing can equal the be-
nevolence, the compassion, and kindness of Jesus. He who
was the brightness of his Father's glory and the express
image of his person, came into this world and " went about
doing good." He fed the hungry, clothed the naked, relieved
the destitute, healed the sick, rained down blessings from
heaven upon a guilty world, and at last died for those
that had lived in disobedience and rebeUiou against him.

Jesus has taught us to be benevolent, and as far as we
manifest the spirit of Jesus and unfold the principles of
Christianity, we shall feel compassion for others. If Jesus
gives us "a new commandment," it is that we should love
one another ; if the young man in the Gospel meets with a
rebuke from Jesus, and we are informed that he lacked one
thing, it is that he was covetous, not selling his goods that
he might give to the poor. If the devotion of Cornelius ia

^'/.'''V'*? ,""^'^'

164

Sermons of Rev. John Bates.

mentioned, he is praised as one that "gave much ahnsto the
people and prayed to God alway," The Gospel of Jesus is a
system of charity. The doctrines revealed, the duties un-
folded, the promises given and the ordinances established,
all tend to inspire us with a feeling of benevolence and urge
us onward to promote the welfare of man. The influence of
religion in the soul

3. Will inspire us with zeal. — Mark the untiring dili-
gence and burning zeal of the Son of God. Especially wit-
ness his holy indignation when he drove out the Jews from
the temple of God. He "suddenly came to his temple and
flamed around its hallowed walls " " like a refiner's fire," and
with tones of eternal solemnity in the language of insulted
Deity, he said : " Take these things hence, and make not my
Father's house an house of merchandise." He rained on
their consciences such strokes of terrible dismay that they
instantly fled from his awful presence and left him standing
alone in the temple of the Lord.

We shall catch something of this holy spirit and burning
zeal if the word of God dwells in our heart with power.
While we stand in this world we shall raise our arms and
lay hold of the throne of God, whereby we shall elevate our-
selves above the vain and transitory world around us. When
we see sinners going to destruction, and hear the Gospel
derided with the unholy voice of rebellious man, we shall
burn with zeal to reclaim our fellow-sinners from the error
of their way, and boldly defend the cause of truth. " Warn-
ing every man and teaching every man that we may present
every man perfect in Christ Jesus." Finally those that are
" born of God,"

4. Will feel an inextinguishable thirst for heaven.—
All things tend towards their original destiny. The
traveller desires to reach the end of his journey ; the raar
is anxious to gain the goal ; the warrior is thirsting for vic-
tory, and the Christian is pressing on toward the heavenly

TT^T/v •^wwwm

The Triuonphant Power of the Gospel.

165

Canaan. There is nothing in the universe around the be-
liever that can satisfy his mind as a substitute for glory. You
may give him all the honors of the world, but he will say
" I desire to depart and to be with Jesus, which is far better."
You may give him unbounded wealth — he desires to depart
and to be with Jesus which is far better. You may place
him on a throne, but it will not satisfy him if it is not the
throne of glory. You may give him a crown on his head
but it will not satisfy him unless it is a crown of glory. His
hand is laid on the throne of heaven, his eye is fixed on
Jesus, his heart is panting for glory, and he is pressing forward
in his Christian course, " looking for a city that hath founda-
tions whose builder and maker is God." And all those glo-
rious expectations will be realized. " Whatsoever is born of
God overcometh the world, and this is the victory that over-
cometh the world, even our faith." We now notice

III. The design of the Gospel in the world. — The
principal design of the Gospel is to make known the
righteousness of God in the salvation of men. One principal
design is:

1. The conversion of ungodly men; and we perceive that
when the Gospel is accompanied by the power of God, it
always accomplishes this glorious object. In every age of
the world, amongst all ranks and degrees of men, the Gospel
has always been the power of God unt3 salvation unto all
those that believe. Look around you, my brethren, and
you will perceive that Jew and Greek, Barbarian and
Scythian, bond and free, all yield to the influence of divine
truth, and acknowledge Jesus as the only rock of their sal-
vation. The grace of God is sovereign, so that no sinner
need despair, and the grace of God 's omnipotent, so that no
sinner can resist its power. When it is brought home to a
man's heart by the Spirit of God then he is " made willing "
to lay down his arms of rebellion and rejoices that he has
obtained mercy. The Gospel of Jesus has dispelled the

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166

Sermons of Rev. John Bates.

grossest ignorance, softened the hardest heart, subdued the
stoutest will and conquered the most obstinate rebel that
ever lifted up his arm against the majesty of heaven; hence
we may conclude that the Gospel will go on conquering and
to conquer until it has finally triumphed ovrr the whole
family of man. The Gospel proposes

2. To overthrow idolatry, and when accompanied by the
power of God it always accomplishes this glorious object.
We are not speaking on any metaphysical subject or some
disputed point, but on a matter of fact which has been de-
cided by a long experience. Let us look at the Apostles
when they first went forth to preach the Gospel unto the
Gentile world, and then we shall see the victorious triumphs
that the Gospel gained. It was at this early period that
Jesus went forth on a white horse, " conquering and to
conquer." All the powers in the world were armed against
Christians and Christianity, but they fell before the preach-
ing of the cross, and every enemy quaked at the goings forth
of the Saviour, It is true that the -Roman arms conquered
the known world and made all the nations of the earth
tremble because of their victorious triumphs, but they could
not subdue Christians or extinguish Christianity.

Wherever the Gospel is proclaimed the gods of the heathen
will fall into contempt and will never be able to stand be-
fore the God of heaven. Nothing like this had ever tran-
spired before upon the face of the earth. "Pass over to the
isles of Chittim and see, and send unto Kedar and consider
diligently, and see if there be such a thing. Hath a nation
changed their gods which be yet no gods ?" Jer. ii. 10-1 L
But when the Gospel was proclaimed idolatrous practices
were abandoned, and many were brought to worship the
true God. This was not the effect of novelty or surprise,
because the Gospel ha-^ always produced the same conse-
quences ever since. In the east and in the west, in the north
and in the south, Christianity has triumphed and idolatry

^-Pfl

The Triumphant Power of the Gospel.

167

is gradually falling to the ground. The Gospel is like leaven,
and will operate until the whole is leavened; the Gospel
will increase, and multiply, and like the indestructible seed
rise to a superiority and strength so that nothing can stop
it in its progress until it has conquered the world. The Gos-
pel proposes to

3. Dissipate error ; and, when accompanied by the power
of God it always accomplishes this glorious object. There
is a method of enveloping truth with so much error that
many can hardly distinguish light from darkness. When
we reflect upon the success of heathen oracles, the victories
of Mohammedanism and the delusions of popery, we some-
times feel astonished, and are ready to conclude that error is
superior to truth and must finally prevail ; but such a con-
clusion is erroneous and destitute of any solid foundation.
These false oracles, vain delusions, and erroneous doctrines
may dazzle the eyes of those who depend upon reason, but
they never can be injurious to those who have their hearts
established in grace. The sophisms of free-thinkers, the de-
lusions of scepticism and the absurdities of impostors are all
disentangled, dissipated and exposed by the light of divine
truth. T^lrror originates in ignorance and can only be pro-
pagated in darkness, hence the sacred volume throws a flood
of light around every subject that is connected with the
welfare of man, and if he follows its direction it will safely
land him in heavenly glory. The Gospel proposes to —

4. Wean us from worldly grandeur, and when accom-
panied by the power of God, it always accomplishes this
glorious object. Most men by nature love carnal ease, desire
the honors of the world, and wish to be surrounded with
pomp and splendor. The greatness of Pharaoh, the grandeur
of Nebuchadnezzar, and the wealth of the rich man mentioned
in the Gospel, are very desirable objects to those who are
living under the influence and dominion of sin. But when
the Gospel comes home with power to a man's heart, he can

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168

Sermons of Rev. John Bates.

forsake all, take up his cross and follow Jesus. The ban-
quetting of Belshazzar, the honors of Herod, and the dissi-
pation of the worldling, have no charms for him. He is
convinced of the vanity of this world, and feels that the
fashion of it is passing away. Hence Moses could leave the
court of a king, and take up his cross with the children of
Ood; Abraham could leave his home and all the earthly
riches that he had; Paul could look upon everything as
dung, so that he might win Christ, and every Christian
who feels the power of religion in his soul, will look upon
the pomp and grandeur of this world as trifles lighter than
air, when compared to that "exceeding weight of glory"
which he hopes to receive in the life to come. The Gospel
proposes to —

5. Support the rtiind under 'persecution, and when
accompanied by the power of God, it always accomplishes
this glorious object. It is a very difficult thing to resist
pain, and bear up under the trials and afflictions of life.
But in this respect what victorious triumphs has the Gospel
achieved. After having seen Joseph in prison, the three
Jews in the burning fiery furnace, and Daniel in the lions'
den, we need not despond. When we see John beheaded,
Stephen stoned, James slain with the edge of the sword,
and Paul and Silas singing praises to God at midnight,
when their feet were made fast in the stocks in the inner
prison, we rejoice 8.t the efficacy of the Gospel, and exclaim,
" Whatsoever is born of God overcometh the world." When
we reflect on these things, we feel that " He that is in us is
greater than he that is in the world." When we reflect on
these things, we rejoice in prospect of a final triumph, and
in the language of the apostle we ask: "Who shall separate
us from the love of Christ ? Shall tribulation, or distress,
or persecution, or famine, or nakedness, or peril, or sword?
As it is written, For thy sake we are killed all the day
long, we are accounted as sheep for the slaughter. Nay, in

tJy -

The Triumphant Power of the Gospel.

169

all these things we are more than conquerors through
him that loved us. For I am persuaded that neither death,
nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor any
other creature shall be able to separate us from the love of
God, which is in Christ Jesus our Lord." The Gospel pro-
poses to —

6. Triumph over Satan; and, when accompanied by the
power of God, it always accomplishes this glorious object,
Satan has been going about for a long time seeking whom
he may devour ; but he is under the control of heaven, and
at last he shall be entirely destroyed. Like those beasts
mentioned by Daniel, already Jesus has taken his dominion
away, although his life may be prolonged for a season and
time, but in the end the devil and death shall be " cast into
the lake of fire, that they may be tormented day and night
for ever."

Jesus has already led captivity captive, spo. princi-
palities and powers, and made a show of them ope.* y. This
victory of Jesus is only an earnest and pledge of that future
triumph which he will ultimately gain over all " principali-
ties and powers " when he shall have brought his work to a
final consummation. The Gospel proposes to —

7. Give the Christian a victorious triumph over all the
world ; and, when it is accompanied by the power of God,
it always accomplishes this glorious object. The Christian
is in the possession of a living principle of Divine faith, and
this is the victory that overcometh the world, even our
faith. Yes, my friends, the believer has overcome the
world in every age, and he always will ; for it cannot be
that a Christian should sink into the bottomless pit. If we
look back at the history of the Lord's people, we can see a
Noah standing fast, when all the world resembled a sink of
iniquity, and was ripe for the vengeance of heaven. "We
have seen a Lot walk in righteousness when there was

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170

Sermons of Rev. John Bates.

nothing but darkness, vice, and corruption around him. We
have had Daniels, Isaiahs, and Jeremiahs remain faithful to
God in every age, and amidst every sort of iniquity and
vice. Wo have seen martyrs die ten thousand deaths, in
ten thousand forms, rather than deny their Lord and Master.
"And what more shall I say ? for the time would fail me to
tell of Gideon, and of Barak, and of Samson, and of the
prophets." Elevate your thoughts to heaven, my friends,
and you will see " a great multitude, which no man can
number, of all kindreds, and nations, and peoples, and
tongues," under heaven. And if your curiosity should be
awakened so as to ask from " whence they came " it will be
replied : " These are they which came out of great tribula-
tion, and have washed their robes and made them white in
the blood of the Lamb." They were born of God ; they
overcame the world ; they fought the good fight, and laid
hold on eternal life.

Perhaps there may be persons here that do not believe
in the final perseverance of the children of God. Such per-
sons may be ready to remind me of those who "received the
word," but afterwards were " offended," but we will remind
you that they never were '' born of God," for if they had
they would have " overcome the world." I may be reminded
of Hymeneus and Philetus who " made shipwreck of faith
and a good conscience," but we will remind you that they
never were "born of God," for if they had they would have
" overcome the world." I may be reminded of Demas who
for a time made a splendid profession and then he turned
back, "having loved this present evil world;" but we will
remind you that he never was "bom of God," for if he had
he would have " overcome the world." I may be reminded
of Judas, of Simon Magus, and of a great number " who
were once enlightened," and yet afterwards fell away, but
we affirm that the piety of these persons was only like that
of "Ephraim and Judah," which resembled the early cloud

Tlie Triumphant Power of the Gospel.

171

and morning dew and soon passed away ; if they had been
" born of God " they would have " overcome the world."
These examples of nominal professors, decayed backsliders,
and rotten hypocrites should make us tremble, but not fill
us with despair ; if Satan is permitted to triumph over such
half-hearted Christians who were never decided, he will not
be permitted to triumph over one of the least of those that
have been " born of God." ' Satan may deprive us of our
happiness if he is permitted, but he never will be able to
take our crowns.

It is in vain, then, that you attempt to overwhelm me
with a sense of my weakness, my numerous enemies, and
my treacherous heart ; because I shall answer, " Who shall
separate us from the love of God ?" It is in vain that you
point me to the roarings of Satan, or the temptations of the
world, or any other difficulty that I may be called to en-
counter ; because I shaU answer, " Who shall separate me
from the love of God ? " I am willing to confess that I am
a worm of the earth, but Jesus is the Omnipotent God, I
know that I am weak, but when I am weak then am I
strong. I know that my heart is deceitful, my nature cor-
rupt, and my path very narrow ; but my life is hid with
Christ in God, and again I ask, "Who shall separate us from
the love of God ? Shall tribulation, or distress, or persecu-
tion, or famine, or nakedness, or peril, or sword ? Nay, in all
these things we are more than conquerors, through Jesus
Christ who hath loved us." Shall anything on earth
" separate us from the love of God? '• Nay, "All things work
together for good to them that love God, and are the caUed
according to his purpose." Hence I conclude that every
believer will overcome the world, and at last have an en-
trance administered unto him abundantly into the everlast-
ing kingdom of our Lord and Saviour Jesus Christ.

Brethren, let us put a close to this subject, and apply it
to our hearts by remembering the three following remarks:

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172

Sermons of Rev. John Bates.

1. r/ie Tiature of religion is an abidimg principle. — Do
not suppose that you can be a child of God and a child of Satan
ten times in a day, or change from one master to another with
every breeze of wind. The man that is "bom of God" will
continue steadfastly in the apostles' doctrine and fellowship,
and in breaking of bread, and in prayers, A mere formal
professor may be like "a child tossed to and fro, and carried
about with every wind of doctrine;" but the Christian has
his heart established in grace. His love to Jesus is stronger
than death. It is a love that many waters cannot quench,
neither can the floods drown. Cant, v. 6, 7.

2. The progress of religion is irresistible. It will make
progress in the soul, in the Church, and in the world.
There is a tendency in the progress and operation of divine
truth to "subdue all things unto itself by the workings of
its mighty power." False professors may dwindle and die
away, false systems may sink and rot in their own corrup-
tion, but the Gospel of Jesus shall go forth like the sun in
the firmament, travelling in all the greatness of its strength
and heavenly power, making every enemy quail before it;
that it may finally be victorious over all the world.

3. The end of religion will he triumphant. If the
believer that is bom of God does not overcome the world —
if Christianity does not break in pieces all systems that
oppose it, then the Bible is not true, religion is a fable, and
Jesus an impostor. " Let us eat and drink, for to-morrow
we die." Ah, no! The believer that is "born of God," will
overcome the world. The church is built upon a rock
against which the gates of hell shall never prevail, and the
words of the Bible are true, for they are spoken by him who
cannot lie. Then Satan will be subdued, the believer will
be saved, and the Redeemer will see of the travail of his
soul and be abundantly satisfied. The kingdoms of this
world shall become the kingdoms of our Lord and of his
Christ. The heathen may rage, and the people may

I I

2 he Trmmplmnt Power of the Gospel 173

imagine a vam thing, the kings of the earth may unite

break their bonds asunder, and cast away their cords from
us. i3ut He that sitteth in the heavens shall laugh; the
Lord shaU have them in derision. His enemies must be
destroyed, His kingdom must be progressive, and at last aU
will umte, saying, "Tae Lord God Omnipotent reigneth!"

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SEBMON II.

THE SOVEREIGNTY OF GOD.

Ballina, 1888.

*' We love Him became He first loved us." — 1 John iv. 19.

Some doctrines of Divine tnith, revealed in the Word of
God, are of greater importance than others, and easier to be
understood ; but every doctrine of Divine truth is opposed
by the enmity of the carnal heart. This fact, my brethren,
may ca.use us shame and humiliation of face, but it is a fact.
Man, however depraved, willingly receives the doctrines of
men. Go and tell persons that the law of God which con-
demns sinners to eternal torments for their transgression is
unjust, and they wiU readily believe you. Tell them that
if thev render sincere obedience to the law, and do the best
they can, that is all God requires, and will be sufficient for
their salvation, and this will command their entire approval.
Go and tell them that they can convert themselves, and
work out a righteousness of their own, and this will be
quite agreeable to them. Man is carnal, and in his carnal
state he is entirely opposed to doctrines and demands of a
holy and heavenly nature.

It is, my friends, because of the depravity of man and the
purity of the law, that sovereign grace alone can bring
salvation to men. There is an essential and important
difference between the administration of Divine justice and
the exercise of Divine sovereignty; the one is entirely

The Sovereignty of God.

175

different from the other, and we must acquaint ourselves
with both. The justice of God, and not his sovereignty,
gives to every man his dtie, or what is merited, as a reward ;
but it is the sovereignty of God, and not his justice, that
gives or withholds any blessing which they do not deserve.
The sovereignty of God is seen and always exercised in the
pardon and salvation of men ; but the justice of God is
exercised and displayed in the punishment of sin, and the
eternal condemnation of the sinner.

Last Lord's day we directed your attention to the jus-
tice of God, this morning we are to discourse upon Divine
sovereignty. Last Sabbath we endeavoured to show you
the righteous nature of the law, the punishment it justly
denounces against the sinner, and the awful majesty of
God. To-day, in the exhibition of Divine sovereignty, you
will see how grace is displayed in the salvation of men, and
the glory of that salvation wholly secured to God. There
is scarcely any doctrine that is so much opposed by men, or
so repugnant to the carnal mind as this. It is the first doc-
trine which the sinner opposes, and generally the last to
which, as a believer, he becomes reconciled. We have
selected the text as suggesting a few remarks upon this
glorious attribute of the Divine character : " W©^ love Him
because He first loved us." I chose this pa,ssage in prefer-
ence to some others, because I thought it less likely to pro-
voke the enmity of the carnal mind than some others, while
at the samg time it plainly teaches the doctrine we are now
to discuss. Love to God is not the native and spontaneous
fruit of a depraved heart, but is kindled there by the Holy
Spirit, and is one of the genuine fruits of that Spirit's work.
If we love God we must not take the praise to ourselves
but attribute all to sovereign grace : " We love Him because
He first loved us." >

Relying on your candid attention, asking an interest in
your prayers, and praying for Divine teaching, we shall

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176

SetiTions of Rev. John Bates.

discuss our theme under the following three general divi-
sions :

I. Explain what Divine sovereignty means.

II, Illustrate what Divine sovereignty implies.

* III. Prove that Divine sovereignty is actually exercised
in the salvation of men. Taking these three ideas as the
ground-work of our discourse we shall proceed —

I. To EXPLAIN WHAT DiVINE SOVEREIONTY MEANS. — We

think that this is of some importance, because many persons
object to doctrines on accoimt of ignorance in not under-
standing them. By the sovereignty of God we are to
understand —

1. That Jehovah has a right to dispose of his creatures
according to his pieositre. — " The Lord," says David, " has
prepared his throne in the heavens, and his kingdom ruleth
over all." Jesus, also, tells us that the Father " hath given
him power over all flesh, that he should give eternal life to
as many as he had given him." " The earth is the Lord's
and the fulness thereof, the world and they that dwell
therein." Now, my friends, from such passages as these we
find that Jehovah claims universal dominion and unlimited
authority over all his creatures. " He does whatsoever he
pleases among the armies of heaven, and among the inhabi-
tants of the earth."

You will find that this truth is evident from the works
of creation, the events of providence, and the distributions
of grace. Look at the creation of intelligent beings. He
gives one the powers of an angel, and places him in heaven ;
he gives another the powers of a man and places him in the
garden of Eden. Look at his providence : one man is rich
6,nd elevated to a throne, another is learned and can unravel
all the mysteries of nature, — the spangled heavens, the
mighty ocean, the sandy deserts, and even the depths of
hell are in some measure familiar to his mind, and grasped
by his vigorous intellect. Another is unlearned, and doom-

The Sovereignty of Qod.

ed to inferiority. Look at the distributions of grace : one
nation is called and enlightened with the knowledge of
Divine truth; another nation is passed by and left in mid-
night darkness. One country is overspread with heathenism,
another with Mohammedanism, another with Popery, and
another — like Britain — shall have the Gospel in all its
purity and truth. Sometimes grace is displayed in the con-
version of a heathen, sometimes in the conversion of a self-
righteous Pharisee, sometimes of a hypocrite, sometimes of
a notorious profligate, and sometimes grace is withheld and
the sinner not converted at all. Sometimes God's sover-
eignty elevates a man .to heaven, and sometimes his justice
cuts off" the sinner and sends him to hell. Oh, my brethren,
if we love God it is because he first loved us.

2. That Divine sovereignty unfolds the richest displays of
Divine grace. — We must remember that there is no injustice
or injuriousness in the sovereignty of God. If we believe
that God is a sovereign, we must have such a system of
Divine truth, and such views of the plan of salvation as
permits his sovereignty to be displayed. It is of no use to
establish the sovereignty of God with one argument, and
then destroy it with another. If we admit that God is
sovereign, and then so frame our system as to exclude the
sovereignty of God in the salvation of men, we virtually
deny what we had previously granted.

I said, my brethren, that there is no injustice in the
sovereignty of God. It is a wise sovereignty, and God always
has some reason for every action that he perform^. If God
choose Abraham to be his faithful servant, and leave Abra-
'ham's father to remain in Gentile darkness, he has a holy
and wise reason for doinsc so. If one thief on the cross is
converted to God and taken to heaven, and the other thief left
to suffer for his crime and perish in his sins, God has a holy
and wise reason for this ; though I think it very probable
that our finite minds, even in the light of eternity, may
never be able fully to comprehend it.

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178

Sermons of Rev. John Bates.

The sovereignty of God, my brethren, instead of being^
opposed, should be cheerfully admitted by us, because it is
the only source from which any good can proceed to the
children of men. This is no fountain from which comes
sweet water and bitter. It is never employed in capriciously
afflicting, punishing, or destro^^ing any creature God has
called into existence ; but in pouring out upon us streams of
blessings, whether we deserve them or not, in general, wholly
undeserved. The sovereignty of God is the actual source of
every blessing men receive, and nothing but good can pro-
ceed from this source. Punishment for sin evidently pro-
ceeds from equity and justice, and simply rewards each man
according to what his actions deserve. You have sometimes,
perhaps, heard persons speak of " sovereign justice," " sove-
reign punishment,'^ and "equitable mercy;" but expressions
of this kind a^e all of them wrong. If the sovereign grace
of God did .)ot interpose in our behalf, we must all be
punished according to the equity and the justice of the law.
So far as any sinner is punished, it is according to justice ;
but if the sinner is forgiven, and the punishment remitted,
it is the sovereignty of God that exercises this mercy. In
explaining the sovereignty of God, we also believe

3. Tliat he never punishes any of his creatures if they
do not desei^e it. — Now, it is evident that all have sinned
and come short of the glory of God. Consequently, if the
sovereignty of God was excluded, in providing our salvation,
we must all be punished, and endure the full penalty of the
law. In the determination of God to punish sinners, he
only acts in perfect harmony with the righteous claims of his
holy law, and the ungodly character of the guilty accounts
for their doom. When the sinner is punished and sent to
hell, it is on account of his ungodly character, and the
wickedness he has committed agpinst God. Ho deserves to
be punished. But when the sinner is redeemed by the blood
of Jesus, converted by His Holy Spirit, and clothed with His

The Sovereignty of God.

179

righteousness, it is not because he has become better, or was
originally better ihan the other; but because of Divine
sovereignty, and the free favor of God. In the condem-
nation and eternal punishment of the sinner, we see the
regular course of equity and justice, unarrested by the
gi-acious hand of God. In the salvation of the believer,
and his elevation to the mansions of glory, we see that
justice has been arrested by the interposing grace, while
God's sovereignty is displayed in our salvation.

Then do not imagine that God is a tyrant because he is a
sovereign. For however difficult you may find it to recon-
cile some of his dealings with men, you may always rest
assured that " there is no unrighteousness with God." When
the king signs a death-warrant for the execution of the
criminal who has transgressed the laws of his country, he
acts on that occasion in the character of a judge. But
when he sends a reprieve, to suspend the execution for any
limited period of time, or, it may be, a pardon, saving the
criminal from punishment altogether, he acts in the char-
acter of a sovereign. He can pardon and forgive in the
character of a king, but he cannot do either in that of a
judge. Thus in some measure it is with God himself We
owe our salvation to the Gospel, and not to the law. The
sovereignty of God in bestowing grace and pardon upon
some of the children of men is exercised in the character of
a king ; but when he assumes the character of an impartial
judge, for the administration of the law, we must be con-
demned, and shall perish without mercy.

This is what we think Divine sovereignty means, and
must suffice for the illustration of our first article. We now
pass on to notice

II. What Divine sovereignty implies. — It undoubtedly
implies a perfect freedom and liberty, on the part of God, to
act according to his sovereign pleasure. — Perfect sovereignty,
however, implies three things : freedom from exterior re-

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180

Sermons of Rev. John Bates.

strmnt, from obligation, and from control. There is no one
in the universe to compol this Divine Sovereign to act con-
trary to his own holy inclination. There is no one that can
oblige him to act, where it is not his own good pleasure to
do so, and when he wills to perform any action, no one can
stay him, or say, " What doest thou?" " Who has an arm
like God, or can thunder with a voice like his ?"

This, my brethren, is what Divine sovereignty implies,
and undoubtedly God has these perfections in an infinite
degree. Conceive of a being on earth whose power is equal
to his will, and his will equal "to his power, and each with-
out limit ; who is under no obligation to act, save as his own
good pleasure may be, and who has no superior by whom he
is controlled, or can be, and he would be the sovereign of
the world, having all things, all beings, and all events under
his sway. It is not, however, my intention to enlarge upon
the sovereignty of God as regards Himself, so much as what
it implies with respect to us. The sovereignty of God, with
respect to us, plainly implies

1. That we are in a lost and perishing condition. — If this
were not the case, we could save ourselves, or be saved by
the principles of justice, which would be one and the same
thing. We are not only unworthy of any favor, but we are
undone, we are both guilty and miserable, condemned and
unholy. If we were not in a perishing condition, then grace
need not be exercised in our salvation, for the principles of
equity and justice not only exclude Divine grace, but exclude
Divine sovereignty.

And is it not evident that man is lost ? He is " dead in
trespasses and sins;" not only unable, but unwilling to come
to Jesus. If men think, God is not in aU their thoughts.
If men converse, their conversation is without the savor of
the Gospel of Christ. If men "/ead, they will have some
worldly book, and reject the Bible. If men act, their actions
are according to the lusts of the flesh, and not the fruits of

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181

the Spirit. This proves that man is depraved, that he can-
not be saved by the justice of the law, but requires for his
salvation the sovereign favor and free grace of our Lord
Jesus Christ.

2. That God was at liberty to provide a Saviour or not
— " God so loved the world that He gave His only begotten
Son, that whosoever believeth in him should not perish, but
have everlasting life." Jesus Christ is everywhere repre-
sented as the gift of God, freely bestowed for the redemption
of man. Now, that which is a gift never can be looked upon
as a debt. We may very easily know, if we believe our
Bibles to be true, that man was engaged in an unrighteous
rebellion against his Maker ; consequently, if God had left
him to perish in his sins, or, which is the same thing, if He
had let justice have its course, all had been eternally lost,
and there would have been then, " no unrighteousness with
God."

If God was under obligation to provide a Saviour, or if
justice required that a Saviour should be sent for our re-
demption, it is evident that we might have been saved with-
out Jesus Christ at all. Because this would imply that
there was injustice in the law, consequently, that it ought
to be repealed, and God himself manifest repentance for
enforcing a law so unjust. But, look again. Was Jesus a
debt ? Then, why not let His name be known throughout
the earth ? The justice of the law, together with the
limited extent to which truth is made known, both equally
prove God's sovereignty implies that He may, or may not,
make provision for the salvation of man, according to His
sovereign pleasure.

3. That the destiny of all men is in the hand of
God. — This doctrine runs through the whole of the sacred
volume, and is found on every page. Even in the days of
Moses, the Lord proclaimed his name, sajring : "I will
be gracious to whom I will be gracious, and show mercy

It"

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to whom I will show mercy." The apostle, in the New
Testament, teaches the same doctrine, only with greater
clearness. Even before the children were born, or had
done good or evil, it was written, " Jacob have I loved,
but Esau have I hated." The meaning of which passage
I take to be that God had a peculiar favor to one which he
had not for the other ; choosing one of them as the special
object of his grace, while the other was passed by. As this
is the truth intended, it is evident that the word "hate"
means to love less, or not to have the same si)ecial regard to
one as to the other. Persons may object to this, but it
agrees with matters of fact. If you believe the word of God
to be true, you must believe that God loved Jacob more
than he loved Esau, and that from all eternity, even before
the children were born, or either of them had done good or
evil. We say you must believe this, not only because God
has said so, but because God has proved it by matter of
fact. You may object; but who art thou that repliest
against God ? In the case of Jacob and Esau, we are taken
back to the solution of an important question : Did God
choose one and not the other because he foresaw that one
would be better than the other ? No ; because his choice
was made before they were born. Consequently, it could
not take place on account of any excellence in the creature,
but originated in His own sovereign pleasure, thus giving a
full demonstration of the sovereignty of God in the salvation
of men. We remark once more on this article, that the
sovereignty implies

4. Salvation by grace. — Salvation by sovereign grace is
the glory of the Christian system. This doctrine involves
every other doctrine of importance connected with religion.
If you deny this you deny the justice of the law, the per-
fection of the Saviour's work, the eflScacy of the Saviour's
blood, and the sufficiency of the Saviour's righteoustiess.
In &ct, it strikes at the economy of the whole Bible. But

TJie Sovereignty of God.

183

admit this glorious tmth, and you must admit every other
of any importance. It involves our ruin by the fall, redemp-
tion by Jesus Christ, regeneration by the Holy Spirit, and
justification by taith. Salvation by grace teaches that the
caufie of the sinner's salvation is not anything in himself, or
any action that he can perform. Sinners are not save<i be-
cause they are holy, but that they may he holy, and made
like Jesus. But the question of all questions still returns :
Is there no cause at all why one sinner is saved and another
not ? And this question we must certainly answer in the
affirmative.

To maintain that there is not such cause in the believer
himself is necessary, if we give to Divine sovereignty the
praise of man's salvation ; but to say that there is no cause
at all, is to charge capriciousness and folly upon the blessed
God. It is one thing that there should be no reason in the
creature why he should be saved, and another and very
different thing that there should be no reason at all. We
maintain that if the reason^ or cause, of man's salvation is
in himself, then he may have the glory of it ; but if there is
no reason in the creature, then there must be one in the
sovereign grace of God which accounts for one being saved
and not another, and which establishes salvation by grace.

After making these remarks, my brethren, to explain
what Divine sovereignty means, and to illustrate what
Divine sovereignty implies, I pass on to

III. Prove tha.t Divine sovereignty is really dis-
played IN THE SALVATION OF MEN. — Pay attention, my friends,
one moment, while I show you the difference between a TiafuraX
and an intelligent agent. A natural agent always acts to
the utmost of its strength — unless prevented by something
else — when it acts at all. The fire that bums, bums as
fiercely as it can, unless prevented by water. The sun that
shines, shines with all the light it pos.se8ses, unless it is
covered by a cloud. The wind that blows, would always

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rage with the fury of the tempest if it were not restrained
by God. But God is a very different agent from any of
these. He is an intelligent Being, and acts in a voluntary
way, suspending or exerting his power at his sovereign
pleasure. Though God is necessarily good, yet he is not
under any necessity of manifesting his goodness to any in a
general way, or to any one being in particular. If God
were under the necessity of bestowing his munificent favor
upon the children of men we need not thank him for his
goodness, nor feel indebted for his kindness. We never
think of thanking the sun &s it rises in the morning to shine
upon us >vith light and heat for the day. We never think
of thanking the shower that descends to water the earth, or
the refreshing breeze that cools us in summer, or the fire
that warms us in winter. These are necessary agents, and
must act according to their nature when once called into
existence. But God is a voluntary agent, and though he is
necessarily good, yet he is under no necessity of imparting
any of his blessings to those who rebel against him. Con-
sequently, when we receive any mercy at his hftnd, we must
feel indebted to him for his kindness, and receive it as an
act of special grace.

We shall proceed, now, to prove that God is sovereign,
and that Divine sovereignty is exercised in our salvation.

1. From tJie express testimony of Scripture. — On
one occasion Jesus said, "I thank thee, O Father, Lord of
heaven and earth, that thou hast hid these things from the
wise and prudent, and hast revealed them unto babes ; even
so, Father, for so it seemed good in thy sight:" Luke x. 21.
Turn to Rom. ix. 15, 16, and you will there find Jehovah
saying : " I will have mercy on whom I will have mercy,
and I will have compassion on whom I will have compassion.
So, then, it is not of him that willeth, nor or of him that
runneth, but of God that showeth mercy." If I refer you to
another passage, it shall be that one so well-known, in

The Sovereignty of God.

185

Ephesiana — "For by grace are ye saved, through faith, and
that not of yourselves, it is the gift of God ; not of works^
lest any man should boast." It would be easy to multiply
proof-texts, but these are quite enough to show that when
there is any difference m men, or when one man is better
than another, or even the same man made holy from a state
of previous depravity, it must be attributed to the grace of
God. " So, then, it is not of him that willeth, nor of him
that runneth, but of God that showeth mercy."

2. Again, we 'prove tJtat Divine sovereignty ia exercised
from iJie fact of Ood calling one nation, and not anotlier. —
You will remember that there was a time when all flesh
had corrupted its way, and the whole world lay in a state
of depravity and heathenism. But at a very early period
God took the Jewish nation under his care ; he gave them
privileges above all other nations of the earth. He says to
them: "Thou art an holy people unto the Lord thy God.
The Lord thy God hath chosen thee to be a special people
unto himself, above all people that are upon the face of the
earth. The Lord did not set his love upon you, nor choose
you, because ye were more in number than any people ; for
ye were the fewest of all people:" Deut. viii. 6, 7. But
look at that nation now, and you will find, literally speak-
ing, that they are a nation of infidels, and with one har-
monious consent unite in rejecting Jesus, and in saying,
"We will not have this man to reign over us."

How was it that he brought them out of Egyptian bond-
age, and out of Babylonish captivity, and left the Babylon-
ians and Egyptians behind, if he did not act as a sovereign ?
In the days of Jesus, why was it that Chorazin and
Bethsaida enjoyed the means of grace, while Tyre and
Sidon were in midnight darkneas ? And then look at the
labors of Paul. The Spirit prevented him from going into
Bythinia, and sent him into Macedonia. Or look around
us, and see England, Ireland, Scotland, favored with the-

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Sermons of Rev. John Bates.

gospel and the gospel ministry, whilst other nations around
us are sitting in the region and shadow of death. You may
send your thoughts to the ends of the earth, you may raise
them to the heavens above, or dive down to the bottomless
pit, and find nothing save the exercise of Divine sovereignty
to solve the difficulties involved in the favoring of one nation
with the gospel, while others are left in darkness. We
further trace the exercise of Divine sovereignty

3. In the conversion of one sinner and not another. — Bear
in mind, my brethren, the question is not of Divine justice,
but of Divine sovereignty. Justice or injustice has nothing
to do with it. We are speaking of a question oifad, namely,
that one sinner is converted, and another is left to perish in
his sins. God might have saved all, or he might have left
all to perish. He passed by fallen angels, and he might have
passed by fallen man. It is on this principle, and by the
same right of Divine sovereignty that one sinner is taken
and another left. All are guilty and deserve to die ; but he
may save some out of the general ruin, if it is according
to his sovereign pleasure.

The sovereignty of God in the conversion of sinners has
been gloriously displayed in all ages of the world. Moses
was taken, but Hobab, his father-in-law, was left. Abraham
was taken, but Terah, his father, was left. Daniel was taken,
but Darius was left. One of the thieves was taken, and the
other left. Paul, on his journey to Damascus was taken,
and they that journeyed with him were left. And some of
you are taken, while others are left. The question is who
makes all these to differ ? If it should be said they make
themselves to differ, I confess that Divine sovereignty is
excluded, and that the sentiment of the self-righteous Phari-
see may be approved: "God, I thank thee that I am not as
other men are." But if we say: "By the grace of God I am
what I am," then divine sovereignty is established. " We
love him because he first loved us." We prove further the
exercise of divine sovereignty

Ihe Sovereignty of God.

187

4. From the privileges Christiana enjoy. — In all societies
there is a variety of stations to fill, and so ix, is in the
Christian church. One man is employed as a minister, he
is favored with an education, has many books, and devotes
his time to ministerial duties. Another Christian is not
even able to read the Testament, and lives in some back,
destitute parish, where he has no Christian to converse
with, and very few opportunities of hearing the gospel
preached. One Christian lives in London, surrounded by
privileges; another on some barren mountains in Ireland,
and by reason of this never able to vr.it the sanctuary of
Zion. This has always been the case ; " some apostles,
some prophets, and some teachers." God is a sovereign, and
disposes of the members of His church, which is His body,
in the same manner as he has set the members of our
natural body in their respective places. One may have a
more honorable station thaa the other, but each must remain
in its own place, that the harmony and well-being of all
may be preserved.

We cannot enlarge upon these particulars. They might all
of them be proved by history, by observation, and by
experience. History shows us that one nation has been
favored more than another with the glorious Gospel of the
blessed God ; observation shows us that one sinner is taken
while another is left ; and experience satisfactorily proves to
every man who has received a change of heart, that he was
regenerated by the Spirit of the Lord. So, then, " we love
him because he first loved us."

Let us close these observations with a few practical re-
marks. The doctrine of the divine sovereignty is well
calculated —

1. To awaken the careless and the impenitent. — Where-
ever the Gospel comes, it finds men dead in trespasses and
sins. It lifts up its voice and proclaims aloud: "Awake,
thou that sleepest, and arise from the dead, and Christ shall

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188

Sermons of Rev. John Bates.

give thee light." You may talk to men about the pliability
of their will, the goodness of their hearts, and the mercy of
God, from one year's end to another, without making any
impression upon them. But the doctrines of Divine truth
are as a light shining in a dark place, or like the appearance
of Jehovah to Moses in the burning bush, and through the
influence of the Holy Spirit upon the heart, they have con-
strained many sinners to say, " I will now turn aside and see
this great sight." The voice of sovereignty is a voice of wis-
dom, for it proclaims a way whereby the sinner can escape the
wrath to come. It is a voice of mercy, for it proclaims, "Be
it known unto you that through this mar> is preached the
forgiveness of sins." It is a voice of love^ for it proclaims
salvation by grace, without money and without price. It is
a voice of 'power, for the gospel message comes not in word
gnly, but in power and in demonstration of the spirit.
Finally, it is a voice of justice, for if you neglect this invi-
tation, it warns you of your danger, and asks, "How wiU
you escape, if you neglect so great salvation." This doctrine
is calculated —

2. To alarm the self-righteous. — Why wiU you reject
the righteousness of Christ, and trust in an imperfect
righteousness of your own ? You are expecting salvation
by the deeds of the law, but the sovereignty of God tells us
that salvation is by grace. Then forsake your refuge of
lies, and turn to the Lord. Return ! Return ! ye chil-
dren of men, for this is the day of salvation, this is the day
of grace. This doctrine will

3. Detect the hypocritical professor. — It is an awful
thing to remain in sin, but it ii more alarming to be a
hypocrite. " There was a man there which had not on a
wedding garment." It doGn not appear that he was detected
by any of his fellow-guests : he was detected by the king ;
or if he was known, the other guests thought, perhaps, that
they had no right to put him out from amongst them.

The Sovereignty of Ood.

189

Jesus judges not according to the sight of the eye, or the
hearing of the ear, but with righteous judgment. It is not
a profession of religion that will save you, but a change of
heart and a saving interest in Jesus Christ. This doctrine is
calculated

4. To cTicourage the inquiring sinner. — Yes, my fellow-
sinner, look towards Calvary, and see if there is any thing to
prevent you coming to Jesus. Don't be afraid of the rigor
of the law, or the insufficiency of your performances, but
trust in the righteousness of Jesus Christ, and cast your-
selves upon the sovereign grace of God. He will have mercy
upon the penitent. He loves every sinner before they love
him. Finally, our doctrine is calculated

5. To humble the genuine Christian. — Others around us
have the thiftgs of this world, but they have no interest in
Jesus Christ. To one he has given riches, to another learn-
ing, to another ease, and to another worldly honor ; but they
are all destitute of Divine grace — candidates for eternity,
and ripening for devouring vengeance. Christians, give
Jesus your hearts. "We love him because he first loved us."
Let us pray for holy zeal, let us manifest lively gratitude
and consecrate ourselves to His glory. We are not our own,
but belong to Jesus, and must devote ourselves to his work.
"While we live, let us live unto the Lord, and then if we
die, we shall die unto the Lord, and living or dying, we shall
be the Lord's."

r <'

SERMON III.

THE ATONEMENT.

Baluna, 1840.

** Herein is love; not that we loved God, but that He loved us,
and sent His Son to be the propitiation for our sins." — 1 John iv. 10.

The language that we have been reading rjfei^ to the death
of the Lord Jesus Christ. The death of Jema is an important
article in the Christian's faith, seeing that it affords the only
foundation of a sinner's hope. It u necessary that sin
should be punished, as it is the tran-i-gression of the law; but
whether it shall be punished in the person of the sinner
himself, or in the person of a surety who represents him, is
entirely arbitraiy with the judge of the universe, and he may
do either without any injury to his moral perfections, the
honor of his law, or the stability of his throne. God " sent
his Son to be the propitiation for our sins," or to die in the
sinner's behalf.

The doctrine of vicarious sufferings, or the substitution
of the innocent in the room of the guilty, may be coni'.dered
in four points of view. It may be examined by the prin-
ciples of reason, and there does not appear to be anything
contrary to the known perfections of God, or injurious to
any of his creatures. It may be considered historically;
here we might mention the various sacrifices among the
heathen, and more especially the rites of the Jewish
economy. It may be viewed in a moral point of view, and

Tlie Atonement.

191

here we should be led to ask whether there is any valuable
end accomplished. Finally, we might inquire whether
Scripture sanctions such a mode of procedure, and if so
what is the estimation in which we must hold our substi-
tute, and the relation existing between us and him who died
on our behalf as a propitiation for our sins.

When we are speaking of the death of Christ, there is
one argument of considerable weight and importance as a
proof that he died on behalf of the guilty. I mean the
terror and agony of Jesus before he expired. As the
Saviour was innocent, he had no cause for fear on his own
account, and yet he manifested more agony and terror in
dying, than many of his martyrs who have sealed the truth
with their blood. This, I think, can be accounted for on no
other principle than that his death made an atonement for
sin. He did not, however, expire in agony, for, having
cried with a loud voice, "It is finished!" he meekly bowed
his head, gave up the ghost, and yielded his soul to God the
Father. From this fact we may infer that Jesus " bore our
sins in his own body on the tree," and made a proper atone-
ment for the sins of man. In meditating on the subject be-
fore us, we shall

I. Show the necessity of the atonement.

II. Unfold the nature of the atonement.

III. Consider the efficacy of the atonement.

If we are favored with the teachings of the Holy Spirit
in illustrating the doctrine before us, we shall be led to ex-
claim, "Herein is love, not that we loved God, but that he
loved us, and sent his son to be the propitiation for our
sins." In referonce to the atonement of Jesus, I am

I. To SHOW ITS ABSOLUTE NECESSITY. — The light of

nature is sufficient to show men that they are sinners, but
not sufficient to show how they can be saved in harmony
with the justice of the law and the moral perfections of God.
Men may ask a variety of questions, and inquire whether

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192

Sermona of liev. John Bates.

Jehovah could not have pardoned the sinner without any
atonemcpt at all ; and we should say that he could not if he
maintained the moral glory of his own character. Tf sin
had been pardoned without any atonement, it would have
appeared as if th^ law of God was not worth vindicating,
as if sin were a mere trifle, and thus men would have been
tempted to rush on in the commission of crime, and
become more rebellious still. In setting forth Jesus to
"be a propitiation for our sins," he hath made an awful
display of his justice, and men are thus impressively taught
to abstain from evil, knowing that it is a fearful thing to
fall into the hands of the living God. The necessity of the
atonement may be argued — .

1. FroTn the truth of the law. — The truth of the law and
the immutability of the lawgiver, makes it necessary that
the violation of its claims should be punished. The
threatenings of God, which he has denounced against sin,
are equally as true as the doctrines which he has revealed
and the promises which he has made. It is true that men
in a state of rebellion against God, feel very differently to-
wards his threatenings to what they do towards his promises,
but the threatening must be executed as well as the
promise fulfilled. The honor of Jehovah and the truth of
the law are involved in whatever he has said, hence the
faithfulness of God ensures the punishment ot sin as well as
the salvation of those who believe. Threatenings, in some
respect, may be looked upon as a kind of prophecy, inas-
much as they are a declaration of something future, and if
they do not set forth what God intends to execute, they are
vanity and lies. The truth of the law and the immutability
of the law-giver, makes a necessary connection between
every threatening and its execution, hence, if the sinner is
saved, arises the necessity of an atonement for sin, to main-
tain the truth of the law and the honor of God. Now, as
the amner could not atone for his own transgression, Jesus

The Atonement.

193

became his surety, put himself in his place, diel in his stead,
and obtains eternal redemption for ill thcFi that believe.
That the atonement is necessary will further appear —

2. From the claims of Divine justice. — It would be very
unreasonable for the claims of justice to give way to the
wickedness of the sinner. If sin deserves punishment, that
is only the same thing as to say, it is fit and proper for it
to be punished, therefore, the truth of the law requires that
justice should demand satisfaction.

But some persons are continually asking why it was
necessary that Jesus should die in order to do this ; could
not the sinner make an atonement for himself ? To all such
questions as this, I would ask in reply, why God could not
pardon the sinner without any satisfaction at all ? For if
God could consistently pardon the sinner for the sake of his
own repentance, then he might have pardoned him without
any repentance, for the repentance and satisfaction of men
bear no proportion to the injury they have done to God and
his law. It would be just as honorable on the part of
Jehovah to pardon sin without any satisfaction, as to pardon
it for the sake of one that falls infinitely below what the
justice of God demands. If God demands any satisfaction
at all, it must be a full satisfaction, one that shall meet all
the demands of the law. What is lower than this, is infi-
nitely lower. Let anything be supposed less than God, and
it falls immensely short of him. Such is the unmeasured
distance between the creature and the Creator, that we are as
nothing in his sight, consequently any satisfaction made by
man would be no satisfaction in tb^ eye of the law, and
would dishonor the government of God instead of making it
great and honorable. Hence the death of Jesus was not only
fit and suitable for this glorious work, but absolutely neces-
sary to impress the world with the evil of sin, the stability
of the throne and the majesty of the law.

Still, however, it is said that repentance and reformation

194

Sei'mo'iia of Rev. John Bates.

among men are all that they can give, and are quite suffici-
ent to repair the breach made by the transgression of the
law without any satisfaction of a superior nature. This
sentiment has no countenance from the Word of God, and is
contradicted by facta that exist in the world around us. A
dehaucliee who has lived in dissipation and carnal pleasure,
sincerely repents of his wicked practices, but his repentance
does not restore his health, repair injured chastity, or even
heal the diseases of his own body. He continues to feel the
calamities caused by the sins of his yout)i, and the fatal
effects of his dissipation bring him to an early grave. The
gamester bitterly laments and manifests a spirit of repent-
ance for his folly so as to reform his conduct, but his re-
pentance and reformation do not procure the restoration of
his lost estate, and he must spend the remainder of his life
in disgrace and poverty. This principle is much more con-
spicuous when a man transgresses the laws of his country
and is arrested and made to suffer for his crime. The mur-
derer is seized, cast into prison, tried, found guilty, and con-
demned. This self-same man professes to become penitent,
and all around him have reason to believe that he is sincere.
But they never think of saying that his repentance is suf-
ficient to atone for his crime and that the sentence of the
law must be suspended. No, he is led to the place of exe-
cution and suffers death as the penalty due to his crime. So
it is impossible for man by any repentance of his own to
make satisfaction to the law of God. If it is necessary that
there should be a law, so it is equally necessary that every
transgressor should suffer the full penalty of its demands,
but as this would have terminated in our everlasting ruin,
God in his mercy hath " set forth Jesus to be a propitiation
for our sins," "that whosoever belie veth in him shall not perish
but have everlasting life." The atonement was necessary—
3. To defeat the 'purposes of Satan. — If God had not de-
manded the execution of the threatening against sin, he

The Atonement.

195

would have justified, or to say the least, have connived at
the arguments of the devil which he used to persuade man
to rebellion. Satan used an argument which was directly-
contrary to the law and the threatening of God. Jehovah
said, "Do this and thou shalt die." Satan said, "Do this and
thou shalt not die." If then the punishment due to sin had
not been inflicted, if the penalty of the law had not been
executed, the devil would have ^told the truth and so not
have been a liar from the beginning. It was necessary there-
fore for Jehovah to take the law into his own hands that its
threatening might be executed, in order to show to the world
at large that Satan is a deceiver, but that God himself was
true. Thus the law is obeyed, justice satisfied, Satan de-
feated in all his designs in seeking to ruin men. Heaven
and earth may pass away but not one jot or tittle of the law
shall fail. It was for this very purpose that Jesus was made
manifest and set forth as a propitiation for our sins that he
might "destroy the works of the devil." We shall now —

II. Unfold its true nature. — The nature and efficacy
of the atonement is a matter of considerable importance, and
appears to be entirely different from its design. The value and
meritorious efficacy of the Saviour's death are one thing, and
its being applied to the sinner so as to become effectual for his
salvation is another. The necessity of the atonement arises
from the immutable nature of truth and the unbending
claims of divine justice ; the application of its blessings to
one sinner and not to another arises entirely from free and
sovereign grace. Such is the nature of the atonement —

1. That it estahlislces the righteousness^of God. — It does
not appear to be right in any aspect that the law should be
set aside to meet the condition of the sinner. The law that was
proclaimed from Mount Sinai is "holy, just and good," standing
upon pillars firmer than the universe, and by the atonement
of Jesus it is permanently established and unfolds the
righteousness of God. After the announcement of the law

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to man, and its transgression by our rebellion against the
Majesty of heaven, there does not appear to be any other
way in which the righteousnes of God could appear but by
the obedience and death of Jesus Christ. If he had either
lowered its standard or set aside its eternal claims, this
would have been dishonorable on the part of Jehovah, inas-
much as it is necessary for every wise lawgiver to see that
his laws are honored and obeyed. Man could not make any
atonement for his own transgression, inasmuch as he had
forfeited his life to the stroke of Divine justice and might
righteously have been cut off so as to be eternally lost. But
let us admire the wisdom of God in establishing his own
righteousness and providing a way of salvation by sovereign
grace which reigns through righteousness unto eternal life.
The righteousness of God must be manifest and abund-
antly appear in the most illustrious manner unto all men by
the death of his Son. God hath set forth Jesus as a pro-
pitiation for sin to declare his righteousness in the remission
of sins that are past — I say, to declare his righteousness
■" that he might be just and the justifier of him that believeth
in Jesus." The mercy and lo/e, the justice and grace of God
all shine forth in the atoning !acritice of our Lord Jesus
Christ, whilst his righteousness is set forth in the most il-
lustrious manner. This attribute of the Divine character is
not always acknowledged by men in the present life but it
will shine forth with unequalled glory in the life to come.
In the Day of Judgment all nations will be constrained to
acknowledge the righteousness of God. When the whole
family of man is standing around the throne of the great
Eternal at the last day, no one will be able to say that there
is unrighteousness with God, that he hath done anything
"wrong. His holy, wise and righteous procedure in the sal-
vation of men will appear so glorious even to those that are
lost as well as to those that are saved, that every one will
feel the righteousness of the law that condemns him, as well

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as perceive the righteous movements of God on that solemn
occasion in every event that transpires. We may further
state that the atonement of Jesus —

2. Brings acUiafaction to the law. — The law, by the
obedience and death of Jesus, has been satisfied to the
utmost extent of its demands, and can never have any
claim upon those that believe in the Son of God. All the
sacrifices under the law could never take away sin, or
*' make the comers thereunto perfect," If all the beasts upon
a thousand hills had been slain upon the Jewish altars, and
consumed by the cedars of Lebanon, still there had been a
burden of sin lying upon the conscience which could never
be removed save by the blood of Christ. All the rites and
ceremonies under the law, only tended to wash away cere-
monial pollution, and purge the individual from ceremonial
guilt. But when we turn our attention to Jesus, we know
" that his blood cleanseth from all sin," and we hear a voice
speaking unto us from heaven saying, " Deliver them from
going down into the pit, for I have found a ransom."

" Yes, my fellow-sinner, the law is perfectly satisfied by
the obedience, sufferings, and death of our Lord Jesus
Christ. When you turn your attention to Mount Sinai, and
see the smoke, hear the sounding of the trumpet, and the
thunders of heaven, behold the majesty and grandeur of
God, you may be ready to suppose he is a consuming fibre.
But look to Calvary, arid there you will see the satisfaction
of the law in all its demands, and hear a voice of mercy go
forth to a lost and perishing world. Were I to see the
vilest sinner upon earth, I would say, "Look to Jesus,
believe in his blood and trust in his righteousness, then you
will not perish, but have everlasting life. Here you may
find an Almighty Saviour, a perfect robe of righteousness »
and a solid rock on which you may rest for the salvation of
the soul." The atonement of Jesus —

3. Lays a solid foundation for the sinner's ^ope. — ^Th©

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salvation of the soul is of the greatest importance, and if we
have a saving interest in Jesus we have nothing to fear.
The gospel sets forth the finished work of the Son of God
as the only foundation of a sinner's hope, telling us that no
other foundation can any man lay than that which is laid,
which is Christ Jesus. All your own works will be less
than the dust in the balance, when brought to be put in the
scales against the weight of eternal justice. Jesus Christ
is the only foundation of a sinner's hope ; here you may
rest with perfect safety, and all is sand beside. The found-
ation is that on which the whole of the building rests, and
from which it receives the whole of its support. It is an
all-sufficient, and the most important part of the building.
If the foundation gives way, the building must tumble into
ruins, let the edifice appear as beautiful as it may. And as
you must turn your attention away from all the works
which you may perform yourself, so you must leave all the
types and ceremonies of the Jewish law, or anything that
may be done for you by an arm of flesh, in order to place an
exclusive dependence on the atoning sacrifice of the Son of
God. If you hear the sayings of Christ, and do them so as
to come to him for salvation, you will be like the wise man
who " built his house upon a rock." Here, then, is your
only Saviour, the only foundation of your hope, the only
refuge from the pelting storm, and the only rock where you
can build with safety, and confidently expect the salvation
of the soul. We shall

. III. Consider its holy efficacy. — Whatever may be
the value of the atonement as considered In itself, it is
evident we can never be benefited by the blessings which it
imparts, unless we have a saving interest in Jesus Christ.
The blood of sprinkling must be applied to the conscience,
and there must be the exercise of a lively faith in the death
of the Son of God. It is not enough to know that there is
a Saviour provided, or that there is an atonement made, but

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we inuHt come to Jesus as poor sinners, seeking an interest
in all those mercies which he has provided for them that
love him. The atonement of Jesus being applied to the
conscience, it produces —

1. Our reconciliation ivith Ood. — To justify what we
have said, I may refer to Lev. xvi. 11, where Aaron was "to
make an atonement for himself and for his house." Also to
Num. xvi. 4G, where Moses said unto Aaron, " Go quickly
unto the congi-egation and make an atonement for them, for
there is wrath gone out from the Lord," And Aaron
" made an atonement for the sins of the people, and he stood
between the dead and the living, and the plague was
stayed." Thus you perceive that when an atonement was
made, the anger of the Lord was turned away, and his
favor was manifested towards those that had offended
against him.

The atonement of Jesus, when it is received, involves
the idea of reconciliation with God. " God has appeared in
Jesus, reconciling the world unto himself" The idea of
change is also found in the word rendered atonement, and it
o;ive8 an intimation of a work effected in the heart as well
as our mind being reconciled to God. To reconcile one per-
son to another, is to remove the caitse of their previous
difference. Henco Jesus died to atone for our sins, satisfy
the demands of the law, and restore us to the favor of God.
Even when we were enemies we were reconciled to God by
the death of his Son, that is, a way of reconciliation was
opened, and every impediment that hindered a sinner's
return unto God was removed out of the way. When " by
faith we receive the atonement," then we are actually recon-
ciled to God and reinstated in Divine favor. Thus you find
the anger of God is turned away from us, and every repent-
ing sinner may be reconciled to him through faith in his
Son. The death of Jesus is entirely of an expiatory nature,
and as he was perfectly innocent, he must have died as a

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substitute for us and not for himself What a blessing to be
reconciled to God, delivered from the curse of the law, and
saved from everlasting misery and woe. The reception of
the atonement of Jesus will produce —

2. Peace and consolation to the soul. — If we have by-
faith received the atonement of Jesus, then we are in a jus-
tified state, and " being justified by faith we have peace with
God through our Lord Jesus Christ." I do not mean to say
that every person, who has experienced the pardon of his
sins in the Redeemer's blood, will enjoy the same amount of
happiness and peace, but that having embraced the Saviour
and being found complete in his righteousness, there is a solid
foundation laid for peace in Jesus which may be enjoyed by
every true child of God When Adam had rebelled against
the laws of heaven, such was the power of his guilty con-
science that he sought to hide himself from the Lord among
the trees of the garden. Indeed it is quite impossible that a
guilty sinner can enjoy any lasting happiness or permanent
peace. Your iniquities have separated between you and
your God, and a guilty conscience will be a perpetual tor-
mentor. But when we have received the atonement, guilt
is removed, peace is made through the blood of our Lord
Jesus Christ, and the sinner, like the paralytic man, may be
of good cheer, for his sins are forgiven him. Now he feeJs
the truth of the Apostle's language and can draw near to God
in the full aasurance of faith, having his heart sprinkled
from an evil conscience.

Peace with God and peace in our own souls are two
blessings of great importance, and both are derived from
faith in the atoning blood of the Son of God. " If we walk
in the light as He is in the light we have fellowship one
with another, and the blood of Jesus Christ his Son cleanseth
from all sin." Peace is a blessing of inestimable value and
was the last gift that Jesus Christ bequeathed to his Church,
The men of the world may rise up early and sit up late, they

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|i:

may give themselves up to the enjoyment of all carnal plea-
sures, but there is no peace, saith my God, to the wicked ;
they are like the troubled sea that cannot rest :

" Fading is the worldling's treasnre,
All his boasted pomp and show,
Solid joy and lasting pleasure
None but Jesus' children know."

Such is the nature and efficacy of the atonement of Jesus
that—

3. It leaves every sinner without excuse. — The efficacy
of the atonement is so great that every sinner may come to
Jesus and obtain the pardon of his sin. All are invited to come
to Jesus, and those who do not will die in their sins and be
eternally lost. Every obstacle is removed out of the way,
every impediment is broken down, and whosoever will may
come and him that cometh "I will in no wise cast out." "The
Spirit and the Bride say come, and let him that heareth say
come, and whosoever will let him come and take of the water
of life freely." Thus you are invited to come to the Lord
Jesus Christ for the pardon of your sins and the salvation
of your soul. The man that goes on in sin and perseveres
in a course of rebellion against God, must expect to fall be-
neath the curse of the law and expose himself to everlasting
misery in the life to come. This, my fellow-sinner is your
only hope, and if you trample upon the atonement there re-
maineth no more sacrifice for sins, but a certain fearful look-
ing for of judgment and fiery indignation which shall de-
vour the adversaries.

And now, my fellow-sinner, what say you to the provi-
sion that has been made for the salvation of the soul.
Jesus is an Almighty Saviour, and all the blessings of the
atonement are entirely free. Salvation is all of grace from
the first to the last, and every mercy connected with the
salvation of the soul is proclaimed without money and with-
out price.

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In the death of Jesus, or his being set forth as a propiti-
ation for our sins, we may learn —

1. ThM the promises are realized. — When Adam fell, it
was promised that the seed of the woman should bruise the
head of the serpent. This promise was »iven to Adam, re-
newed to Noah, confirmed to Abraham, proclaimed by the
prophets, and in due time fulfilled in the birth and obedi-
ence, sufferings and death of Jesus Christ. Yes, my friends,
all the promises of God are yea and amen in Christ Jesus.
If this promise has been realized, we may rest assured that
all the others will receive their accomplishment in due
time.

2. That the prophecies are accomplished. — In the death
of Jesus we behold the accomplishment of all those predic-
tions that related to himself, and which were spoken by
the holy prophets since the world began. Here we behold
the Saviour manifested that he might destroy all the works
of the devil. Here we may behold the Messiah cut off, but
not for himself. Yes, on the cross we behold him finishing
iniquity, transgression, and sin, by bringing in an everlast-
ing righteousness. All the lines of history, as well as those
of prophecy, verge towards Calvary, and have their accom-
plishment in the death of the Son of God.

3. That the types ar<i fulfilled. — We may see everything
in the Jewish religion tend to establish the religion of Jesus.
All the types and shadows are so exactly fulfilled in the
priesthood and sacrifice of Christ, that we may rest assured
that Jesus is the substance, for he bears so much resem-
blance to the shadow. Jesus is the end of the law for
righteousness to every one that believeth.

" Herein is love ; not that we loved God, but that he
loved us, and sent his Son to be a propitiation for our sins."
You must repent and believe on Jesus, but your repentance
and belief form no part of your righteousness by which you
are justified in the sight of God. The character of Jesus

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203

wa« perfectly holy, the obedience of Jesus was entirely
perfect, the rigUeowiMae of Jesus is quite sufficient for our
justification in the sight of God. Jesus is set forth to be a
"propitiation for our sin," and all those who believe in him
shall be saved and have everlasting life.

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SERMON IV.

THE CHURCH OF GOD.

Ballina, 1842.

"And the Lord added to the church, daily, such as should he
saved." — Acts ii. 47.

It is very necessary and desirable that every disciple of
Jesus should have correct views of the natural arrangement
and operations of the Church of Christ. On this point as
upon all others, we must be guided exclusively by the Word
of God. The scriptures contain an account of the forma-
tion, government, and discipline of those churches which
were planted by the apostles, and there can be no doubt that
these apostolic churches are left on record as a perfect model
for us to imitate at the present day. The Corinthians are
praised for keeping the ordinances as they were delivered.
The Thessalonians were right in being followers of the
churches of God which were in Judea, and if we desire the
approbation of Jesus, we must foUow the instructions of the
apostle, and render obedience to Jesus Christ.

From the passage before us, it appears that the Church
of Christ is composed of such persons as " shall be saved."
Sometimes the Church signifies all the redeemed, being the
whole family, both in heaven and on earth, of which Jesus
Christ is the only head. It is a great blessing to be a
Christian, and every Christian should remeoiber that it is

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205

his duty to become a member of the Church of God, that he
may unite his heart and labor with the followers of the
Lamb. It is, however, a privilege as well as a duty, to be
united in fellowship with the disciples of Jesus. When a
person has taken the King's bounty, he has laid himself
under obligation to march \nth. the regiment, and if after
this he refuses to fill his place in the army he will be treated
as a deserter. So, I apprehend, a believer in Christ Jesus is
under an obligation to confess Jesus before men, unite him-
self with the Christian Church, and cast in his lot with the
people of God. Such have been the wisdom, love and mercy
of Jesus in the constitution and order of his church, that the
safety of all is contemplated, the comfort of aU is promoted,
the henevoleiice of all is expected, the talent of all is required,
the zeal of all is demanded, and the union of all is enjoined.
Seeing that such are some of the elements of the Church of
Christ, those brethren who are united together in the bonds
of Christian fellowship, and walk in the spirit of the Gospel
will be holy, useful and happy.

The words before us stand in connection with that re-
markable sermon of Peter, when so many were converted to
God. Peter appears to have enjoyed freedom of speech
and exhibited powerful reasoning, and his discourse was
attended by the. most important results. His hearers were
pricked in their hearts, and like persons who felt their per-
ilous condition, they cried out, " Men and brethren, what
shall we do?" When the arm of the Lord is made bare, and
his blessing accompanies the ministration of his word, then,
and then only, is it effectual in turning sinners to God.
The Apostle Peter, himself, was only an instrument:
"The Lord added to the church, daily, such as should be
saved."

My thoughts on the present occasion will be directed in
such a manner as to set before you the constitution, arrange^
ment, and operation of the Church of Christ. Relying on

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your candid attention, and looking for the teachings of the
Holy Spirit I shall proceed to consider —

I. The Constitution of the Church. — In looking into
the New Testament for instruction on this subject, we shall
find that the Church of Christ, which the Redeemer pur-
chased with his own blood —

1. Is composed of the disciples of Jesus. — When the
apostle sent an epistle to the church of Rome, he addressed
it as "beloved of God, called to be saints," and similar
language is used when he writes to the church at Corinth.
Indeed, when we read the apostle's writings, we must at
once perceive that the language and style of what he writes
are not suitable to those who are strangers to Jesus. The
names by which the disciples are called, the duties they are
to perform, the privileges they enjoy, the spirit they are
enjoined to exercise, and the prospects set before them, all
go to show that the churches of Christ were composed of
those who believed in Jesus. The apostles knew nothing
of a national church, comprehending aU the people within
certain boundaries, and viewing them as members of Christ's
body. Wherever they went they separated " the precious
from the vile," uniting together none but those who appeared
to have experienced a change of heart. How important it
is that we copy this example, and seek to preserve the ^itriiy
of Christian fellowship, in establishing a church of Christ.
" The temple of God is holy, which temple ye are ; and if any
man defile the temple of God, him shall God destroy." The
Church

2. Is regulated by the laws of Jesus. — We must ever look
to the Saviour as the onlj' King in Zion, submitting to his
authority, yielding to his commands, and manifesting a
duteous regard to all his laws. Indeed, such are the structure,
order and discipline of the Church of Christ, that if we pre-
serve the apostolical model, we must be regulated by apos-
tolical law. The Church of Jesus is a regulated, orderly and

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207

disciplined body; but there can be no regulation, order or
discipline, unless some laws relating to the subject have
been previously given. It may be difficult for us to find a
law adapted to our especial case on every occasion, yet if it
is possible for any matter or case of discipline to transpire,
for which there have been no laws given, then there is im-
perfection stamped upon the pages of Divine truth. If there
is but little infonnation given us on this subject, then that
little must be more closely studied and more fully known.
Besides, with regard to those things which may transpire,
and for which there may be no instruction given in the
Word of God, they cannot be looked upon as binding, be-
cause they are no part or parcel of revealed truth. The
authority and opinions of men, however great, must not lead
us to look to them, instead of the Gospel, or bow to their
command instead of yielding up ourselves entirely to Jesus.
Whatever may be said by the learning and wisdom of the
age, still we must remember the great question is, "What is
vmtten in the law ? How readest thou ?" The Church

3. Is animated by the Spirit of Jesus. — If we look into
the glorious gospel of the blessed God, we shall find that the
Chm'ch of Christ has an important work to do. We have
our own hearts to cultivate, our families to instruct, the
Church to edify, and the gospel to disseminate throughout
the world. Hence the importance of a spirit in us of holy
enterprise and heavenly zeal. The sinner may go on in
ignorance, idleness, and apathy, to everlasting ruin ; but we
must devote all the powers of the mind, the members of the
body, and the faculties of the soul, to the cause of Jesus, if
we would persevere in the naiTow path, and travel onward
to eternal life.

The church is compared to the temple of God, intimat-
ing thus the relation in which God stands to his people, and
the holiness expected in them. "Krow ye not," says the
apostle, " that ye are the temple of God, and that the Spirit

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of God dwelleth in you?" Whether we suppose that every
individual believer is looked upon as "the temple of God,"
or that believers in their collective capacity are so, it
amounts to the same thing. But, if " the Spirit of God
dwelleth in us," as believers, or as a church, what manner of
persons ought we to be, in all holy conversation and godli-
ness? "The Spirit of God dwelleth in you," Then let us
take heed that we do not in any way act unworthy of our
Christian profession. If "the Spirit of God dwelleth in us,"
then we shall increase in knoiuledge, exemplify love, exercise
faith, abound in zeal, grow in holiness, and enjoy that
peace of mind which passeth all understanding. Thus
being animated by the Spirit of Jesus, we shall be qualified
for every duty, strengthened for every season of temptation
prepared for trials, and go on our way rejoicing. Let us,
then, live and walk as those who are under the holy influ-
ence of the Spirit of God, that the neighbouring churches
around us may say that we have been with Jesus. The
Church

4. 7s blessed by the presence of Jesus. — An institution
holy and heavenly by design, can never enjoy prosperity
without the spiritual presence of her Lord and Saviour.
Worldly institutions, of course, may be protected, upheld,
and continued by virtue of worldly power. But a spiritual
building, regulated by spiritual laws, can never continue
long in existence, unless it enjoys the blessing of heaven.
Jesus has in every age blessed his people by his presence,
and he will continue to do so to the end of the world. He
has promised to be with every little assembly whenever
they may unite for his worship in his name. He often
takes his walks among the golden candlesticks, holding his
stars in his right hand, manifesting himself unto them that
love him,as he does not manifest himself unto the world. Jesus
has all blessings to bestow, and he will bless us with pardon,
sanctification, zeal, love, and all other blessings we may re-

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The Church of Ood.

209

quire, either for our own welfare, or for the prosperity of the
Church of Christ, which

6. la devoted to the glory of Jesus. — We are not our own,
but aro bought with a price. Hence we should seek to
glorify God with our bodies and our spirit, which are his.
We are not to seek our own ease, or comfort, or affluence, or
respectability, but the diffusion of the gospel, the conversion
of sinners, the enlargement of the Church, and the glory of
God. Some persons may devote themselves to the fame
and honor of the world, in hope of being ranked among the
noble and the great ; but we have not so learned Christ.
We have a nobler aim in view, a far more illustrious work
to accomplish, and are expecting to reap a far more valuable
record in the life to come. Let us, therefore, " be steadfast,
immovable, always abounding in the work of the Lord, for-
asmuch as we know that our labor is not in vain in the
Lord." We now come to notice

IL The arrangement of the church. — All the ordin-
ances and constitutions of Jesus are founded in the highest
wisdom, and may be looked upon as a reasonable service.
In the arrangement, or order of the church, we behold —

1. Beautiful simplicity. — There is much of simplicity in
the Divine method for preserving the order of the planetary
system of the universe. Men would have devised one plan,
and angels another, if they had been consulted, and volumes
would have been written to make known their plan. But
God impresses upon matter a tendency toward the centre,
and by this simple law of gravitation these weighty planets
are kept in perfect order, as they perform their various revo-
lutions. When Jesus wishes to be remembered by his
people throughout all ages, he takes bread and wine, saying,
" Do this in remembrance of me," and he has by this simple
ordinance more effectually perpetuated his love in the
Church, than if he had built some lofty monument to vie

with the pyramids of Egypt. Li the conversion of sinners
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210

Sermona of Rev. John Bates.

we are to proclaim the gospel with an humble dependence
upon Jesus for Divine success. In making provision for the
support of the ministry and the enlargement of the Church,
which is to endure until the dissolution of the universe, he
simply says, " They who preach the gospel shall live by the
gospel," and " Let him that is taught in the word communi-
cate unto him that teacheth in all good things." This was
eft'ectual at first, and an adherence to this plan will never
fail.

2. Universal equity. — The right of private judgment is
recognized in the institution of the churches of Christ, and
according to the principles of the New Testament, no man is
required to submit to a spiritual instructor against hjs will,
or without his consent. The Saviour has directed us to
" take heed how we hear," and told us not to bid God-
speed to those who preach erroneous doctrines. But this
could not be done, unless those who were taught were at
perfect liberty to choose those ministers whom they desired
as their instructors. How reasonable and just, as well as
spiritual and right, that churches should select their own
pastors, and voluntarily pay their own teachers. Jesus
Christ and his apostles never thought of imposing ministers
upon churches by any kind of force, in opposition to the
wishes of the people. It is true that the Saviour had all
power, both in heaven and in earth, yet he never sought
the legal introduction of Christianity into any country,
nor did the apostles, sent forth by his authority, although
they undoubtedly taught "all things whatsoever he
commanded them." At the same time, how reasonable it is
that those persons who i-enounce all other callings, and
faithfully devote themselves to the instruction of the Church,
should be recompensed by a suitable maintenance. " The
laborer," says the apostle, " is worthy of his hire." What
^an be more equitable than this ?

3. Divine generosity. — The whole economy of Divine

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211

revelation is stamped wiA Divine generosity, and exhibits
the benevolence of the Deity. The spring of all that
God has done for us is here, and the spring of all our best
actions must be the constraining power of Divine love.
" Herein is love ; not that we loved God, but that he loved
us." " Ye know the grace of our Lord Jesus Christ, that
though he was rich, yet for our sakes he became poor, that
we through his poverty might be made rich." When a
sinner is converted to God, and believes the gospel, " the
love of God is shed abroad in his heart by the Holy Ghost
that is given unto him.'' Consequently, every genuine
believer will manifest the same generosity in some degree.
Wealth may be necessary, to a certain extent, to aid in fur-
thering the gospel, but the principle thing that we want is
elevated piety, ardent love, vigorous faith, and untiring zeal,
in the churches of Christ, in consecrating themselves to the
glory of God. Every Christian, but especially every Chris-
tian minister, should cherish much of the Spirit of Jesus,
and manifest a life of holy benevolence and heavenly love.
Men who act under the influence of piety, will cast them-
selves upon the care of their heavenly Father, and, like his
servants of old, they will "go forth for his name's sake,
taking nothing of the Gentiles."

4. Practical usefulneas. — Every thing connected with
the Church of Christ, and all the institutions of Jesus, are
calculated to produce the happiest results when called into
operation. By attending to the directions of our Saviour,.
we shaU preserve the piety of the Christian, and the useful-
ness of the Church. We must not suppose that if we have
been brought to believe the gospel our work is done, our
task complete, and that we may sit down in indolence and
ease. At the period of our conversion to God, we are only
just beginning a life of activity and holy zeal. The time of
our renouncing the world and making a profession of our
faith in the Redeemer, is only the beginning of a warfare

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with the lusts of the eye, the lustf of the flesh, and the pride
of life, and we cannot expect that it will terminate till we
die. There is no class of men so useful as the followers of
Jesus, neither is there any institution of so much import-
ance as the church of Christ. The gospel breathes glory to
God in the highest, on earth peace, good-will toward men.
Hence, just in proportion to the spread of Divine truth, and
the possession of genuine piety, peace, and love, and concord
among mankind will prevail. Wherever the gospel spreads,
its Divine power is manifest in the blessings that follow in
its train, so that we may say, if this religion were rot of
God, it'Could do nothing.

III. The operations of the Church. — There is much
to be done in the world yet, before the Gospel will be trans-
lated into every language,' and preached in every clime;
before the name of Jesus shall be known unto the ends of
the earth. Yet this must be done, and done by the instru-
mentality of the Church of Christ. The operations of the
Church are of such a nature as to ensure

1. Its gradual enlargement. — John said concerning Jesus:
" He must increase, I must decrease." There was a period
when all the followers of the Saviour could meet in "a large
upper room;" but now there are Christian churches in every
quarter of the globe. Every time a sinner is converted to
God, there is another brand plucked from the fire, a soul
saved from everlasting misery, a gem that shall shine in the
Saviour's crown throughout all eternity.

2. Its permanent existence. — It is built upon a rock,
Against which the gates of heU shall not prevail. It has
withstood temptation, poverty, persecution, and it will exist
until all the purposes of the Redeemer are accomplished.

3. Its ultimate triwim/ph. — Behol4 the triumphs of the
Church in the days of the apostles, of the Reformation, and
in modem times, in the South Sea Islands, the West Indies,
America, and in some of our villages at home. The Church

Th£ Church of God.

2ia

of Christ must enlarge, ipust continue, must triumphrfor
the mouth of the Lord hath spoken it *

Re^nember the principal element in the church is love
and love is a constraining power. We must manifest

1. Compassion for the world.

2. Affection for the brethren.

3. Love to the Saviour.

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SEEMON V.

HOLINESS OF THE CHURCH.

Ballina, 1848.

" Up, sanctify the people, and say, sanctify yourselves against
to-morrow, for thus saith the Lord Ood of Israel, there is an ac-
cursed thing in the midst of thee, Israel: thou canst not stand before
thine enemies until ye take away the accursed thing from among you."
Josh. vii. 13.

We may Lam many lessons of importance from the history
of the Israelitish nation. As a people, they were highly dis-
tinguished. They were chosen by God. He had given them
his word, his prophets, and his ordinances; but notwith-
standing this, they often rebelled against him, and on this
account they felt the stroke of his displeasure. Look at the
history of the passage before us. They go up to take Ai ; but
they have an enemy amongst them — an Achan in the camp
— and they cannot stand before the inhabitants of this city;
• Israel is smitten, and the men of Ai gain the victory. Joshua
is filled with anxiety and alarm. The Lord informs them of
the reason why they are not able to stand before their ene-
mies. Israel hath sinned—" neither will I be with you any
more," says Jehovah, "except ye destroy the accursed from

among you."

You see, my friends, how necessary it is to be holy, in
order to ensure success in the work of the Lord. We
never can expect to realize any prosperity except God is
with us, and we never must expect to have his presence un-

Holiness of the Church.

215

less we walk before him in sincerity and truth. Israel could
not stand before their enemies, so long as Achan was with
them ; have we not reason to fear that there are either sinful
practices, or wicked persons, or a spirit of unbelief among
the churches of Christ in the present day ; and that this is
the cause of our little progress, the withdrawment of the
Spirit's presence, and the enemy's triumph ?

Let us individually enter into our hearts, and examine
ourselves, whether in all things we are living as we ought in
the sight of God. Perhaps we are indulging in some known
sin, living in the neglect of some known duty, or conniving
at the wickedness of those who may be in fellowship with us-
Surely, we cannot expect prosperity without holiness, and if
we are not a holy people, this temple must most assuredly
be destroyed How important it is, my brethren, that re-
ligion should be advanced in the church. At the present we
want more faith, more holiness, more sincerity, more faith-
fulness in reproving each other for backsliding, more devot-
edness in our Master's work.

But how is religion to be advanced in the Church of
Christ ? This is the question, and it is one of great interest
and growing importance. To advance religion in the church,
there must be

I. A DEEP CONVICTION OF OUR SIN. — We must be fully
convinced of our imperfections, before we shall seek after
any improvement. We must not dwell upon our attainments,
or cherish complacent feelings in view of what we have done,
but if possible we must go on with more faith, devotedness,
prayer, self-denial and zeal. We possess something, but
there is much more to be realized. Something has been
done, but we must ardently aspire to higher excellence. All
classes of men, in every department of labor, are pushed
toward perfection by their dissatisfaction with present at-
tainments.

But what shall we say as regards the Church of Christ ?

iny

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Is the spring of action strong in her bosom ? Does she feel
her weakness, acknowledge her carnality, confess her world-
liness, and mourn that she is not better prepared to
go forth in the spirit of her Master for the recovery of a lost
world ? My brethren, the Church is weak for all purposes
of spiritual conflict, and before she can be a fit instrument
for the conversion of the world, she must be " endued with
power from on high." She needs a larger supply of Divine
grace, an increased measure of every heavenly and Diviiie
gift. What multitudes rush together to hear some popular
preacher, or attend some public meeting, while only the few
are drawn to the prayer-meeting. The Church may boast of
her activity, but she cannot tell of private wi'estlings at a
throne of grace. Her energies, her wealth, her eloquence,
may be displayed on the platform, but in private devotion
she is deficient in the pouring out of secret supplications at
the mercy seat.

There is much error in the Church at present. When I
speak of the Church, I mean the whole body of professing
Christians, and not any particular denomination, or any
church belonging to any denomination. I do not now refer
to every shade of error, but to those which may be of a
fatal character. There are many corrupt views of Divine
truth, ruinous to the souls of men, prevailing even among
professing Christians. What shall we say of those who
believe in baptismal regeneration, who talk of good works
^as necessary to justification, who teach the apostolical suc-
cession, proclaim the efficacy of the sacraments, and rest in
the outward forms of religion, instead of the blood and
righteousness of the Son of God ? These errors, my friends,
prevail to an awful extent, so that we have reason to fear
there are more souls lost than saved amongst those who pro-
fess to be the followers of Christ.

The divisions among Christians afibrd another indica-
tion of the low state of piety amongst us at the present day.

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Holiness of the Church.

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The Church of Christ should be one, but it is rent into var-
ious sects and names, which create animosities and contro-
versies without end. When we look around us, we see
altar raised .against altar, chapel against chapel, college
against college; these, in general, condemning each other.
I am not goiiag to say who is to blame, or attempt to
determine where the sin lies, but there is sin soTnewhere, sin
of an aggravated kind. While one says, "I am of Paul;"
another, "I am of Apollos;" a third, "I am of Cephas;"
and a fourth, "I am of Christ;" are they not "all carnal?"
When great grace rests upon us all, then we shall be drawn
nearer together and nearer to Christ.

There is much formality in the church. Religion, real
religion, is life, formality is death. It is the worst kind of
death, for it is death after having made a profession of
spiritual life. Formality may prevail in a dissenting chapei
where the outward forms of Divine service are few and
simple, as well as in a cathedral, where there is pomp, cere-
mony, and forms without end. We all have a tendency to
depart from God, and from the life which His word requires.
We may read Lis word, sing his praises, kneel at the
footstool of Divine mercy, and preach the gospel, while all
may be as dull, as cold, as formal as death. Let us remem-
ber that God requires the heart. There must be spiritual
life, vigor and zeal, otherwise our services can never be ac-
ceptable in his sight. Let us arise from this low state and
put on zeal. May we feel the full weight of our responsi-
bility, and consecrate ourselves afresh to the glory of God.
Jehovah is waiting to be gracious, and if we live a life of
prayer and faith, we may rest assured that his Holy Spirit
will be poured out from on high and we shall enjoy a time
of refreshing from the presence of the Lord.

We may now remark that if we desire to have religion
advanced in the Church, we must

IL Manifest a spirit of real repentance. — We must

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Sermons of Rev. John Bates.

not only feel our miserable condition, and confess our guilt, but
we must repent of our wickedness, and devote ourselves
afresh to the work of the Lord. Christians often need re-
conversion before they are qualified to labor for the conver-
sion of the world ; and we must manifest a spirit of humility
and genuine repentance, before we can expect to see the
power of God manifested amongst us, either in reviving his
cause, purifying his church, or converting sinners.

It is painful to behold sin anjnvhere, but it is especially
so to behold it in the Church of Christ. Sin in the Church is
a most painful spectacle, inasmuch as it is sin in the pres-
ence of light, in the presence of holiness, in the presence of
truth, and in the presence of God. It is sin in one who pro-
fesses to be holy, spiritual, and conformed to Christ. For
the followers, the professing followers of Jesus, to live in sin
is contrary to their profession, to their privileges, and every
prospect with reference to futurity. There is no place where
sin can be found in such painful circumstances. It
dishonors the Bible, brings reproach upon the Christian name,
and crucifies the Son of God afresh. It is this which hinders
our usefulness, prostrates the energies of the Church, makes
Christianity an offence to the world, and gives the enemy
his triumphs. What do you say to these things, my
brethren ? This is the first duty of the Church. She must
humble herself in the sight of God, on account of her sins-
We must mourn over our errors, our divisions, our formality,
with every thing else that is injurious to ourselves, dis-
honorable to the church, and demoralizing to the world.
Until this is done, nothing will be done that is well-pleasing
in the sight of God. Let us begin now, and seek for a
blessing at once, continuing in holy, humble prayer, until
we are favored with a blessing from on high.

In the next place, we may say on this subject that we
should * • •'■ •' •

III. Be mobe devoted to God. — When we were first

Holiness of the Church.

219

brought out of darkness into his marvellous light, translated
fiom the kingdom of Satan into the kingdom of God's dear
Son, we felt a willingness to consecrate ourselves entirely to
the Lord. At the period of our conversion, our love to
Jesus was ardent, our compassion for souls was strong, our
zeal for the Divine glory was great. We then hungered and
thirsted after righteousness, and panted to have nearness of
access to the throne of grace. We desired that God's people
should be our people, His cause our cause. His work our
delight. Jesus was our portion, and heaven was our ever-
lasting home.

Only just look at the love, ardor, and faith, of the first
disciples of Jesus. How anxious they were to promote the
Divine glory. What fervor they manifested in private
devotion. Soon after their conversion, they were with one
accord in one place, in one mind, continuing in acts of prayer
and devotion for ten days, and we find as the result that
the descent of the Holy Spirit crowned their meeting.
There is nothing of more importance than prayer. It
solemnizes the mind, sanctifies the heart, comforts the soul,
strengthens faith, and leads us to renewed devotedness in
the cause of the Redeemer. There has been something of
the same sort, or some revivals in modern times since the
days of the apostles. Thousands have flocked to hear the
word of God, in the face of opposition, and when called to
bear sufferings, imprisonment and death. In the days of
the Reformation, multitudes renounced popery, and multi-
tudes suffered martyrdom. In the days of Whitefield and
Wesley something of the same sort was seen again, so far as
regards the progress of Divine truth, the advancement of
religion, the conversion of souls, and the glory of God. If
there is one thing more delightful than another for heaven
to look upon, it must be these seasons of revival in the
Church jf Christ, when real religion is revived, and multi-
tudes of sinners turn to God. We know that Jesus may

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Sermons of Rev. John Bates.

carry on his work in whatever way he pleases, but we may
rest assured that he will never employ the Church as the
honored instrument unless she imbibes his Spirit and bears
his image. The Church may look, but she may look in vain
for this, without great humility in view of the past, and
more spirituality in the time to come. There must be
prayer to God for his help, entire dependence upon his
grace, and thorough devotedness of heart to his service.
" This kind goeth not out but by prayer and fasting."

We need not introduce other means, or multiply agencies
to convert the world to God. Our wisdom does not consist
in multiplied means, but in using those we have to the best
advantage ; if the end is gained, the fewer the means, the
greater the wisdom displayed. Why should not all our
efforts be attended by prayer, holy, ardent prayer for suc-
cess ? We may go on to accumulate means on means, and
agency on agency, until our machinery reaches the clouds
and is lost in the heavens above, but like Ezekiel's machine,
without the living spirit that moved it, all will be useless
and vain — a monument of our unbelief, labor and folly.

There must be,

IV. More union among the saints. — Truth is one, re-
religion is one, and Christians ought to be one. The nature
of truth and the tendency of religion are to unite the dis-
ciples of Jesus. As Divine light spreads, and genuine piety
increases, the disciples of the Redeemer will be drawn nearer
to each other and nearer to the cross. Real Christians must
love one another. They are bom of the same Spirit, ani-
mated by the same hope, travelling in the same path, and
looking for the same glorious inheritance in the life to come.
If we advance in heavenly light. Divine love, and holiness,,
we shall advance in truth, and finally arrive at Christian
union.

The various divisions among the followers of Jesus is a
painful proof of their carnality and weakness. We wish others

Holiness of the Church.

221

to unite with us, but we are not united amongst ourselves.
Many think that union is impossible ; yet there is no doubt
that it will at last be realized. Union was enjoyed among
the first disciples of the Redeemer, and it will be enjoyed
again. All Christians are essentially one ; but we must be
visibly one — be joined in a union manifest to all, that the
world may know that Jesus is our one Lord and Master.
We must, however, remember that when the primitive dis-
ciples were one, they had no national establishment, no
creeds or liturgies, no tithes or taxations, no conferences
when they met to settle matters in the churches, or make
arrangements for the location of ministers. Only let us re-
turn to the Word of God and follow its directions in simplicity
and truth, and we shall soon be one. Wherever a sinner is
savingly converted to God, the principle of union, as well as
of real religion, is implanted in his heart, and just as this
Divine principle expands in maturity or perfection, we shall
realize all that is desirable to be enjoyed on earth or finally
experienced in heaven.

As the Church advances in religion, she will
V. Delight in the ministry of the Word. — Although
the ministry is of great importance, yet it can do little alone.
It is not only to convert sinners, but to arouse the Church
and if possible bring every Christian to a state of personal
consecration to God. It is the Church that must in a more
particular manner urge on this glorious work of the world's
salvation. If the Church of Christ would have the ministry
be successful, the members of the Church must be identified
with it, and co-operate .with the pastor in all his labors for
the diffusion of Divine truth. You must not be content, my
friends, as many are, merely in coming once or twice in
the week to hear a sermon, to admire, criticise, or condemn.
It is not an appointment of man, when we may come or stop
away at our pleasure; it is an institution of God, and
demands our most serious concern. Its great object is the

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diiSusion of Divine truth, the conversion of sinners to Jesus,
and the building up of the Church of Christ, so that every
Christian should feel an ardent desire to co-operate in this
noble design.

We must be one in prayer. We sometimes pray with
each other, but when separated or parted asunder we may
pray for each other. A spirit of prayer will be a great bond
of attachment between pastor and people. In seeking the
spread of Divine knowledge, and the welfare of others around
us, it is desirable that you should always live as becomes
your profession. Your conversation, your actions, your con-
duct, and your general deportment should always be in har-
mony with your profession of faith in the Son of God. Let,
then, the impressions you yourselves receive be deepened, if
possible, by secret prayer and private meditation, and this
will make a suitable impression on the minds of others.
Mark the conduct of your children, and watch over their
spiritual interests with the utmost solicitude. Spend, if pos-
sible, a part of your Sabbaths in private devotion, and it wiU
have a beneficial influence upon yourself, and upon all
around you. The ministry not only gives a character to the
people, but it takes a character from them; hence it is
sometimes anything but what it should be, as an instrument
for good to all around it.

VI. There must be a spirit of prater. — A moment's
reflection is sufficient to convince us that an increased spirit
of prayer is connected with an advanced state of religion,
let us view it in whatever light we may. We must,, how-
ever, not only pray in truth and faith, but thera must be
special prayer for a special object. It is true that there must
be the prayer of faith, otherwise it cannot be acceptable in
God's sight. Believing prayer abandons every other hope
or expectation but what arises from an entire trust or con"
fidende in God. Such a Christian will never be satisc^ed
save as he feels nearness to the Lord, and a sense of the Divine

Holiness of the Church.

223

presence. He feels that all instrumentality, in whatever
way it may be developed, is nothing in comparison with the
Divine blessing. He pleads in tears an agony for the salva-
tion of a lost world. After all that has been done, after all
the conquests that have been achieved, the Christian still
looks above to God. The expectation of the Christian is
from heaven, and from heaven only, and can never be dis-
appointed.

It will be persevering prayer. The prayer of faith can-
not relinquish its grasp. It must have what it seeks. One
thus believing will continue to ask until he obtains. This
is necessary, but at the same time, it is very rare. Some
pray, perhaps, with fervour occasionally, and others pray by
fits and starts. Others tire in prayer, or continue for a
while and then cease to pray, or cease to pray perseveringly
for the object they seek. This, however, is not persevering
in prayer. Persevering prayer yields to no difiiculty, quails
before no enemy, stops at no trials, but continues its suppli-
cations at a throne of grace until the blessing is realized.
This is prayer such as we all need. We wish to see siimers
converted, but have you prayed for their conversion ? We
wish to see Sunday schools increase ; have you prayed that
they may ? You wish to see the Church more prosperous,
your family brought to Jesus, and the ministry of the word
more successful. Have you prayed that these may be ? You
have been engaged in prayer, but have you prayed especially
and perseveringly for the accomplishment of these glorious
objects. Many things avail, but spiritual, believing prayer,
excelleth them all.

VII. Enlarged expectation. — We are warranted in the
word of God to hope for and expect much. The Gospel
comes with the promise of heaven, assuring us of the restor-
ation of all good that has been lost and forfeited by sin.
This promise is of infinite import, and is more certain in its
fulfilment than the ordinances of heaven. As time roUs on,

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Sermons of Rev. John Bates.

we are gradually approaching the era of its great accom-
plishment. You may doubt your own conversion, and dread
lest after all you may miss heaven. But fear nothing
for the Church. That is built upon a rock against which the
gates of hell shall never prevail. Fear what you will, but do
not doubt the final, perfect, and complete accomplishment of
all these prophesies and promises which relate to the future
enlargement and ultimate triumph of the Church of God.

Yes, my friends, the Church shall see another day of
Pentecostal power. Her career is one of onward progress,
and will be one of final triumph. Brighter and brighter
days await her. The night is fast passing away, the dark-
ness is dispersing, the light of morning is opening to our
view. The light of the moon shall be as the light of the
sun, and the light of the sun shall be seven-fold, as the
light of seven days, and the glory of the Lord shall be re-
vealed, that ail flesh may see it together. Providence is
unfolding its designs, and points with significant finger to
the approaching consummation. The whole creation groans
and travails in pain, waiting for this glorious result. The
Scripture teems with promises assuring us that it shall
finally be realiz d. Error shall disappear and make room for
truth. Darkness shall give way to the light. Schism shall
be rooted out, that union may be enjoyed. Formality shall
die away, and the whole Church put on new vigor, health,
and life, and then the world shall see and know the glorious
Gospel of the blessed God.

SERMON VI.

INDIVIDUAL EXERTION.

Ballima, 1848.

" Oo home to thy friends and tell them how great things the Lord
hath done for thee, and hath had compassion on thee. And he de-
parted, and beyan to publish in Decapolis how great things Jesus had
done for him; and all men marvelled.'' — Mabe v. 16-20.

Very little observation is necessary to show us the vast im-
portance of Christianity to mankind at large. All men
must perish without it, and this world is a lost world with-
out the religion of Jesus Christ. The value and importance
of the Gospel wiU appear if we only think of the manner in
which it has been brought unto us in this world. Jesus be-
comes incarnate, leaves the mansions of glory, appears in the
land of Judea, publishing the glad tidings of salvation through
his own blood.

When the Gbspel of Jesus is believed, it has a transform-
ing power over the heart, and every Christian who lives
under its influence will desire to make it known. It is im-
possible for a man of kindness, benevolence and love to see
a feUow-creature in distress and not feel a desire to relieve
him. The Christian cannot look upon the condition of his
fellow-men as perishing in guilt, and sinking into eternal
misery, without seeking by word and deed to promote their
salvation. Not to feel any desire to impart this blessing to
others, is a proof that we do not know the power of it our-
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selves. If we feel its holy influence upon our own hearts, and
enjoy the smiles of the Redeemer, we shall, as it were, travail
in birth until we see sinners formed anew in Christ Jesus. The
more we possess of sound piety, and the more we are like
our Saviour, the more anxious we shall be to spread the
Gospel in every direction around us.

This is a subject, my friends, of great importance, and
one in which every tnie child of God must feel a real concern.
Individual labor in the cause of the Redeemer has not been
regarded as it ought. Men are willing to shift the burden
from their own shoulders, that it may fall on some one else.
But Jesus is saying to us all, whatever talent we may have,
"Occupy till I come." It is not the bare possession of talents
that will make us useful to men, or commend us to God , but
a faithful consecration of all to the Divine glory. Jesus is
saying to every one of his disciples, "Go and tell the world
how great things the Lord hath done for thee, and hath had
compassion on thee."

We shall consider the duty that is here enforced ; the
directions that should be followed, and the motives most
suitable.

I. The duty enforced. — I should think that no one
could ever deny it to be the duty of all Christians to seek the^
conversion of their fellow-men to God. This duty may have
been neglected, but surely it cannot be disputed. Let us
then seek to revive every principle and sentiment that will
conduce to faithfulness in leading sinners to the Lord Jesus
Christ. To show that it is the duty of every Christian to
labor for the conversion of his fellow-men, I shall notice

1. l^he expi^ess testimony of Scripture. — I need not say
much on this point ; but mark the following statements of
Divine truth. We are commanded to love our neighbor as
ourselves, and I do not know how this can be done unless
we seek his conversion to God. " He that winneth souls is
wise," and " shall shine as the stars forever and ever." " He

Individual Exertion.

227

that convcrteth a sinner from the error of his way shall save
a soul from death." " Freely ye have received, freely g^ve."
And then, in the last chapter of the Revelations, verso seven-
teen, it is said, " The Spirit and the Bride say, come, and let
him that heareth say, come, and let him that is athirst come,
and whosoever wiU, let him take the water of life, freely."
Surely, these passages of Divine truth mean that we should
aim to bring our fellow-sinners to Jesus. Can we love our
neighbor as we do ourselves, if we do not seek his conver-
sion to God ? If those are wise who seek to win souls to
Christ, what must we say of those who live so as to neglect
the salvation of their fellow men ? We have received the
Gospel, we have freely received it, and we cannot be faith-
ful to our trust unless we are active and holy in seeking to
make it known to others around us. Then let us work, let
us all work, while it is called to-day, for the night cometh,
wherein no man can work. The command of God is above
all authority, and the plain statements of Divine truth must
settle the matter, so as to point our own duty for ever.
Consider

2. The profession you have made. — What is a Christian
profession ? What does it imply ? And what is the duty
of those who make it ? A Christian profession is simply a
profession to love Jesus Christ. Yes, we who have made a
profession of Christianity, have made a profession of our
love to the Son of God. Now^ does not this imply that we
must be jealous of his honor and glory ? If a child professes
to love a parent, it is expected that he will be ready to
serve and obey him. So with regard to a servant and his
master, or a subject and his prince. When we have de-
clared our love to their person, and our attachment to theii
cause, it is expected that we shall be anxious to labor in
their service. How can you, then, be unconcerned about the
honor and glory of the Lord Jesus Christ ? Surely it can-
not be a matter of indifference to the Christian mind

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whether Jesus is feared, loved, and obeyed, or whether he is
disowned, dishonored, and blasphemed. The world — the
world at large — ^is in universal rebellion against the Lord of
life and glory, and can you be indifferent as to the final
result ? Behold the condition of the heathen, consider the
state of the country in which you dwell, and mark the char-
acter, the guilt, and the downward course of those around
you. Abraham felt for Sodom and Gomorrah, and pleaded
for them that they might not perish ; David mourned over
the rebellion of sinners in his day, and said, " Rivers of
water run down my eyes because they keep not thy law;"
Jeremiah exclaimed, " O that my head were waters, and
mine eyes a fountain of tears, that I might weep day and
night for the slain of the daughter of my people;" Jesus
and his apostles all felt the same emotions of anxious
tenderness ; and if we enter into the spirit of the gospel it
wiU be the .same with us.

3. Consider your relation to man. — Remember that
you are related to the world around you. Man is your
brother. AU men have a common Creator, a common
nature, a common immortality. Do you never feel this
relation? You must deny it, before you can deny the
resulting obligation. It was a murderer who exclaimed,
"Am I my brother's keeper?" It is the infidel who looks
on the condition of his fellow-men with stoical apathy, and
with no emotions of pity in his heart. That man is a mur-
derer in the sight of God who asks Him, "Am I my brother's
keeper?" and denies that there is any obligation upon him
to seek the salvation of his neighbor. Consecrate your-
selves, then, to this work.

4. Hearken to the dictates of reason. — Whenever we see
any of our neighbors in distress, reason says that we should
seek to relieve them. IS. a fellow-creature is exposed to
danger and liable to perish either by fire or by water, or
any other calamity, reason and the general sense of human-

Individibal Exertion.

229

ity say that if we are able to render them assistance vre
ought to do so. Our own hearts would condemn us if we
did not. The very barbarians were kind to Paul, and some-
times there has been more kindness in the heart of a poor
savage than in a refined citizen. Let us, then, as Christians
be concerned for the everlasting welfare of our fellow-men,
and labor to bring them to Jesus. Remember, it is

5. Conversion that we aim at, nothing short of this. A
man may be instructed, benefited, reformed, and brought off
from many vices, without being converted to God. We must
not impose upon ourselves in this matter, nor must we allow
the sinner to impose upon himself It is an easy matter to
be deceived. This work is not progressive, hut is a change
that takes place at some one definite period of life. If it
were progressive, then it would be folly to expect it at once.
If days, and months, and years, are necessary to produce a
change of heart, then we can reasonably look for it only at
some future time. Do not seek, upon the other hand, for
more than conversion. Let us bring sinners to Christ, and
then pray that they may be kept by him, and led into aU
truth.

6. The important duty is yours. — Ah, my friends, if
you have been converted to God, if you have been renewed,
enlightened, and sanctified, it is your duty to spread the
gospel around you. Individual exertion must he as well as
individual piety. Let him that heareth say, " Come."

II. Directions as regards this duty. — The means of
bringing sinners to Jesus are various, and such is the value
of one soul that we should never neglect any effort that
might be effectual to this end. In seeking the conversion
of sinners, I would say —

1. Make it your great business. — Yes, let this be the
great business of your life. I do not say that it is to be
your only business, but it is to be your chief business, and
that for which you principally live. Not that you are to

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Sermovs of Rev. John Bates.

neglect anything tha.t ia necessary for you to do in reference
to the affairs of this present life. We are to be diligent in
business, while we are fervent in spirit, serving the Lord.
While you seek to honor all claims that rest upon you as a
brother or sister, as master or servant, as friend, relation, or
subject, seek in a more especial manner, to honor your
Christian profession, the Church of Christ, and the character
of God. Remember that you are not bom into this world
merely for the purpose of tilling the land and being a good
farmer, or seeking to accumulate wealth, to secure titles,
and enjoy some little distinction among men. No, you are
to live for the spread of Divine truth, the enlargement of
the Church, the salvation of souls, and the glory of the
Divine name. If you bring one sinner to Jesus, something
good and great will be done ; something that will be lasting
as eternity. Resolve that you will live for this purpose.
Then you will have an end in view, and by the blessing of
God upon your labors, much good wiU be finally achieved.
2. Think of its vast importance. — In order to feel its
vast importance, think of the miserable condition of the
sinner in life, death, and eternity. Place him before you in
his real character. Think of his darkened mind, his carnal
affections, his depraved heart, his guilty conscience, his cor-
rupt nature, and his exposure to the curse of the law. The
sinner is deluded, deceived, and ruined, being exposed to
the wrath of an angry God. The brittle thread of his life may
be snapped asunder in a moment, and then he drops into
eternity, sinks into hell, and is undone for ever. If these
great truths sink deep into our hearts, we shall feel for the
salvation of men. We shall seek to enlighten the dark
mind, to direct the soul to Jesus, and, above all, pray that
they may be so far interested in the blessings of redeeming
mercy, as to have a prospect of everlasting life. There is
nothing of so much importance as this, and no subject that
is so worthy to engage the powers of an immortal mind.
We should —

iTidividual Exertion.

231

8. Watch for opportunities. — Every opportunity should
be embraced, and consequently we should watch for them.
The husbandman watches for a suitable opportunity to sow
his seed, reap his crops, and gather them in at the time of har-
vest. The sailor watches for every breeze of wind that may
fill his canvas so that he may be hurried on towards the de-
sired haven. The merchant watches the rise and fall of the
market, so as to make suitable bargains, and the statesman
watches the movements of the political world. Then should
not the Christian watch for souls, as one that must give
account? The work of conversion must not only be done,
but it must be done by the right men, at the right time, and
from right motives, in order to ensure success. A person
lately visited the city of London as a stranger, and he was
soon observed by two evil disposed persons. They watched
him in aU his movements. They followed wherever he
went. They never lost sight of him, until at last they
robbed him of all that he had. K you would save the sin-
ner, you must watch for opportunities, and like Jesus seek
those that are lost. We should —

4. Mark differences of character. — We should not pursue
the same method with aU persons, I do not refer to those
nice shades of character which are difficult to distinguish, even
for men of much learning, of close observation, and peculiar
acuteness. But every man has, probably, some leading
feature, or characteristic, which is more prominently ex-
hibited than another. If we look at one, we perceive that
he is entirely ignorant; we must endeavour to enlighten
him. In another there is levity, or indifference to religion ;
we must labor to impress the mind of such a one wi*^ the
shortness of life, the solemnities of death, and the eternal re-
alities of an invisible world. Others may be proud, Phari-
saical, worldly, and others may rest in outward rites, being
slaves to forms, to the neglect of true piety, and a saving in-
terest in Jesus Christ, To treat all these persons alik9>

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Sermons of Rev. John Bates.

would be entirely wrong. We must he earnest with all, "of
some having compassion, making a difference ', and others
save with fear, plucking them out of the fire."
" 6. Present Jesus to the mind. — If we wish sirjiers to re-
ceive the Gospel, the Gospel must be presented to them.
Life and death must be set before the sinner, as e^bited in
the Gospel of Christ. Nothing can be so powerful in bring-
ing conviction, as the truth of God. This alone is our in-
strument, and if this alone be employed, we may rest
assured that the Holy Spirit will bring it home with power
to the sinner's heart and give success. This truth must be
presented to the mind with love and simplicity. Contro-
versy should be avoided as much as may be, until the sin-
ner knows how he is to be justified in the sight of God.
Any man may feel the force of some truth, and believe the
leading statements of the "Word of God. Should he assent
that he is a sinner, ask him if he repents of his wickedness.
Does he admit that there is a God ? Does he love, fear, and
worship him ? He believes in a future state; ask if he is
prepared to die. These tmths must be presented as he may
be able to receive them. " I have many things to say unto
you, but ye cannot bear them now." We may speak of
Divine love^ the pleasures of religion, the happiness of the
Christian, and the awful consequences of living and dying in
rebellion against God.

6. Bring the sm/ner to a pause. — Men must think, reflect
upon their condition, before they will ever be persuaded to
embrace the Gospel. There is little hope of reclaiming any
one while the mind is gay, thoughtless, and dissipated. So
long as men ding to their earthly pleasures and will not
think, we can have but little hope of success. When the
unclean spirit was expelled from the man, he was found sit-
ting at the feet of Jesus, clothed, and in his right mind.
The prodigal was brought to a pause, then he came to him-
' self and returned home to his father's house. If you have

Individual Exertion.

233

ciuoceeded in making any impression upon the mind, do what
you can to deepen it^ and let nothing be done that might be
injurious in the least degree.

7. Let your efforts he sustained by piety. — It is of great
importance that you exhibit a holy, Christian life. The
darkness, the ignorance, the unbelief of wicked men are
great: but piety, truth, love, will be mighty, and by the
blessing of God will break down aU opposition in the sinner's
heart. Many persons pull down with one hand faster than
they build with the other, because of the inconsistency of
their character, and their want of holy conformity to the
law of God. Leave no stone of stumbling in the sinner's
path. Thus you will greatly facilitate your work. Piety,
eminent piety, will give weight to your testimony. " 0, sir,"
exclaimed a dying penitent respecting a Christian who had
just paid him a visit, " that man is a saint. His prayers,
his conversation, and his piety, are wonderful. I always
feel what he says, and it goes, as it were, to my very heart."
A holy, prayerful, and laborious life will be crowned with
success.

III. The motives that should here influence us. —
The subject presents encouraging motives in every variety of
form.

1. It is a Christian duty. — The simple fact of our acting
in accordance with the Divine mind, and in obedience to a
Divine command, wiU itself be er'*ouraging. The command
of God is the highest reason for action to any intelligent
being. To act and labor in obedience to the wiU of God, is
the highest happiness that we can possibly enjoy. Let us,
then, work while it is called to-day, knowing that the
night cometh wherein no man can work. Christian activity —

2. Is a means of grace to ourselves. — It will have a
decided tendency to promote your own salvation, where you
seek the salvation of your fellow-men. In every thing that
God has commanded us to do, he has united our welfare

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Sermons o, Rev. John Bates.

with our duty, so that it is for our own advantage to love
and serve God with full purpose of higart. While you are
hesitating, and lingering, and doing no good to others, there is
no good coming upon yourselves. An idle tradesman, a
slothful laborer, an indolent merchant, would never expect
to grow rich, and an idle Christian must not expect
to grow in soul prosperity. To prove the reality of our
charity, we must be benevolent ; to show our wisdom, we
must give learned discourses on various subjects ; to exhibit
our strength, we must perform some manly exercise ; and to
prove the eminence of our piety, we must be active in the
cause of Christ. A holy devotedness will always be accom-
panied by increase of love, spirituality, and conformity to
Jesus Christ.

3. Reflect on our obligations. — In proportion to the
number of your mercies, your privileges, is your obligation
to seek the salvation of men. How, then, shall I enumerate
your blessings, and who can tell the amount of your obliga-
tion to the Son of God ? All that you possess has been
freely received from the Lord, and you should in return as
freely bestow your labor, your prayers, and your exertions,
upon the children of men. No creature is made for itself.
The sun shines upon man ; the rain waters and refreshes the
earth ; all nature is for our benefit ; and we should live to
the glory of God. Your talents are not your own. Your
privileges are not for yourselves ; your mercies should be
used for the welfare of others; and all that you possess should
be laid at the foot of the cross. " Let hi/m that heareth say
come." I might ask you

4. To think ofycurpa^t indifference. — How little some of
yon have done for the cause of God. How many opportu-
nities you have allowed to pass by without improving them
for the welfare of men or the Divine glory. Your children,
families, neighbors, friends, have all been neglected. They
lived under your roof and dwelt around your door ; but they

Individual Exertion.

235

are gone, and gone without an effort on your part to bring
them to Jesus. A dying son once sent for his father, and
fixing his eyes upon him said, " I am lost, and lost through
you !" Yes, and your children have the same tale to telL
I am afraid that some of them will. the agony of the
father ! May God, in his infinite mercy, grant that it may
never be your case.

5. Consider the misery of man. — All men in an unre-
newed state are exposed to the wrath of God. They are in
the gall of bitterness, and the bonds of iniquity. Look on him
in life, in death, in prosperity, in poverty. What is he ? A
rebel, a traitor, an enemy to God by wicked works. Look
at him again. Where is he ? He is going on the downward
road and hastening to ruin. Where is he now ? He is gone !
Gone ? — where ? He has fallen over the brink of time into
the awful gulf of eternity. There he is again ! Where ? At
the bar of God. Behold him; once your neighbor, your
friend, your associate in sin. See him trembling, mark his
pale countenance. Ah, he fears to stand in the presence of
God. Hark! he is condemned. Do you see him ? No, he is
gone, and gone forever. In hell he lifts up his eyes, being in
everlasting torment. A lost universe were a less evil than
a lost soul.

What shall we say to these things ? that they may
make a deep impression on your heart. Mark the example of
Jesus, and imitate it. For the salvation of men he did all.
That this might be achieved he became incarnate, lived, and
bled, and died. For this he still lives. And can you live
for a nobler purpose ? Let all that you have and all that
you are be entirely devoted to i le glory of God. Labor and
pray, pray and labor, and the abxindant blessing is yours.

.1' *

ijiiipiiHiinri«ijMi^i|Vfl^ril*^i^]|i;i;iin<VVWI>

SERMON VII.

CHARACTER AND EFFECTS OF THE GOSPEL.

Ballima, 1889.

" For from you mounded out the word of the Lord, mot only in
Macedonia and Achaia, but also in every place your faith to God-
ward is spread abroad, so that we need not speak of anything." — 1
Thess. i. 8.

It appears from the statements of Divine truth that the .
apostles met with various degrees of success in making
known the words of eternal life. On some occasions their
message was treated with contempt, and they were called
upon to endure the scoffs of a wicked multitude, at other
seasons they were reviled and told by their audience that
they were mad. and in some places they were persecuted,
being commanded " not to speak at all nor teach in the name
of Jesus." But whatever treatment the apostles met with,
they went on in their Master's work, " warning every man
and teaching every man in all wisdom so that they might
present every man perfect in Christ Jesus."

In preaching the Gospel among the Thessalonians it
appears that they met with some considerable success. In
the fifth verse the apostle says, "For our Gospel came not
unto you in word only, but also in power and in the Holy
Ghost and in much assurance." Hence it was that they
"turned to God from idols," and walked in the ways of

Character and Effects of the Ooapel.

237

Divine truth. No sooner was the Gk>spel preached among
the Thessalonians than they

Renounced idolatry. — Such was the power of the gospel
upon the heart that they rejected their heathen gods and
became the servants of the Most High. Here we see the
superior power of Divine truth. Notwithstanding the dark-
ness of the mind, the depravity of the heart and the various
prejudices that are nourished in the soul, yet when the Gos-
pel is accompanied by the power of God it proves effectual
for the recovery of sinful men. The Thessalonians, however,
not only renounced idolatry, but

Believed in Jesua. — The Gospel was cordially received as
the message of God unto a lost and ruined world. They
looked to Jesus as their only hope, and put an exclusive
trust in him as the only foundation on which they could
rest for the saving of the soul. It is of no use to renounce
idolatry and every other system of false worship, unless we
come to Jesus and have an interest in his finished work.
If we believe in the Son of God all will be well, as he will
save us from impending ruin, and finally elevate us to ever-
lasting life. The church of Thessalonica also

Manifested zeal. — The apostle speaks of their work of
faith, their labor of love, and their patience of hope, which
sufficiently shows that they lived imder the holy influence
of Divine truth, and manifested a spirit of zeal for the
enlargement of the Redeemer's kingdom. When the gospel
takes possession of a man's s(Jul, it will not only produce
sanctification of heart, but it wiU also impel him forward in
the ways of Divine truth. Feeling his obligation to Divine
mercy, and beholding the misery of his fellow-sinners
around him, the love of Christ will constrain him unto every
good word and work. In fact, such was the love and zeal
of the church in Thessalonica, that "from you," says the
apostle, ** sounded out the word of the Lord not only in
Macedonia and Achaia, but also in every place your faith to

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238

Serrnane of Eev. John Bates.

Qod-ward is spread abroad ; so that we need not to speak
anything." Let us notice — :•

I. — The character of the gospel.

II. — Its influence upon the heart.

The subject, my brethren> is of an interesting nature,
and should lead us as Christians to examine whether we
bear any resemblance to those Christians who composed the
church in Macedonia. Christianity, if cordially believed,
will produce the same effects now as it did in the days of
the apostles, and lead us to manifest an anxious concern for
the salvation of those around us. Let us then notice

I. The character of the gospel. — The gospel of Jesus,
I consider, is here designated " the Word of the Lord." This
phrase may sometimes have a direct application to some
particular promise or threatening, but in the passage before
us I have no doubt that it relates to the gospel of Jesus
Christ. This very gospel the apostle preached amongst the
Thessalonians, and it was owned by the great Head of the
Church in leading many of them to come to Jesus as the
only rock of their salvation. The gospel as revealed in the
sacred volume before us, is pre-eminently " the word of the
Lord," inasmuch as it reveals unto us the Saviour's love
in the salvation of«a guilty world. The gospel—

1. Is Divine in its origin. — Those glorious truths revealed
unto us in the sacred volume did not originate with any of
the children of men; they are a revelation from God unto a
lost and ruined world. It wotild appear that the objects of
our knowledge are of three kinds. Some things are discern-
able by the light of nature without revelation ; for example
the existence of God. "Even his eternal power and god-
head, since the creation of the world, are clearly seen, being
understood by the things that are made." There are other
things that we can only discover in an imperfect way by
the light of nature and the dictates of reason, such as the
resurrection from the dead, and a state of future reward or

Character and Effects of the Ooapel.

239

punishmeat in an sternal world. Some of the wiser sort of
the heathen philosophers had some confused ideas of these
things, but they could arrive at no absolute certainty: all
was darkness and confusion. There are, however, other
truths respecting which we can only know what is revealed
in the word of God. For example, the person and work of
Jesus Christ, and aU those glorious truths that result from
his sufferings, death, and resurrection, would never have
been known if they had not been made known unto us in
" the word of the Lord." Darkness covers the earth, and
gross darkness the minds of the people; but life and
immortality are brought to light by the gospel of Jesus
Christ.

In reference to all the great lesiding truths of the gospel
of Jesus, it may be said that " flesh and blood have not re-
vealed them unto us, but our Father which is in heaven."
The gospel of Jesus wiU always commend itself to a man's
conscience, and when accompanied by the Holy Spirit, unto
his heart it proves itself to be quick and powerful as well
as Divine. The productions of the learned may detail the
history of the world, and the rise and fall of empires ; the
writings of heathen philosophy may amuse the careless and
indifferent respecting the number of their gods, or their con-
jectures about futurity, while poets of superior genius may
charm the mind of the dissipated and carnal with a repre-
sentation of visionary joys that will never be experienced.
But the gospel tells us how a sinner may be justified in the
sight of God, and answers the important question of the
jailer to the apostle Paul when he exclaimed: " What must I
do to be saved ?" Here, my brethren, we find the way of
salvation by Jesus Christ clearly and fully taught. As the
word of God is perfect and Divine, it plainly reveals all that
is necessary for us to know, and by faith in Jesus Christ, is
able to n :.e us wise unto eternal life. It is the product of
infinite wisdom, the emanation of boundless love, and the

240

Sermone of Rev. John Bates.

unfoldings of free and sovereign grace to a lost and guilty
world. The gospel is adapted —

2. To convert tJie sinner. — " The law of the Lord is per-
fect converting the soul; the testimony of the Lord is sure,
making wise the simple." Many schemes have been devised
in different periods of the world for the regeneration of man
and the reformation of the universe. One person wishes us
to fall back into heathen philosophy, and feels assured that
to have the worship of the ancients would be the best means
of restoring peace and tranquility upon the face of the earth.
Another suggests the value of philosophy, a t' lird would sanc-
tion the efforts of statesmen, and a foui h thinks that
nothing is so desirable as to go to war and conquer the world.
The Gospel, however, is designed to overturn heathen idola-
try, and passes by the speculations of philosophy as well as
all other human devices, while it asserts with the authority of
heaven, "The world by wisdom knew not God," and asks,
" Where is the wise ? where is the scribe ? where is the dis-
puter of this world ? hath not God made foolish the wisdom
of this world ? For after that in the wisdom of God, the
world by wisdom knew not God, it pleased God by the
foolishness of preaching to save them that believe." Thus
the Gospel, of Jesus never appeals to human authority, or
asks to rest upon the contrivances of men. It rests upon its
own evidence, and with a bold decision peculiar to itself,
ilnited with a simple majesty peculiarly its own, it goes
forth in its own strength, and never will ask the aid of human
authority until it has conquered the world.

Man is a fallen and sinful creature, living in a state of
rebellion against the Majesty of heaven. This is not the
case simply with a few of the most profligate and abandoned
around us, but it is the case with all; the virtuous, the moral,
and the self-righteous Pharisee, — all are sinners in the sight
of God and need an Almighty Saviour. In this condition,
if men had anticipated a revelation from heaven they might

Character and Effects of the Gospel.

241

reasonably suppose that it would be efteotual in recovering
this world from the dark vicinity of hell and raising it to
the sunlight and neighborhood of heaven, that it would be
effectual in the recovery of man and bring him as a penitent
to the footstool of Divine mercy. If reason had anticipated
anythifig of this nature it is fully substantiated bj' experi-
ment and fact.

The Gospel tells every man that he is a sinner and ex-
posed to everlasting misery in the world to come. If we
look around us we find that many individuals have been
savingly converted to God. The heathen idolater, the de-
luded Mohammedan, the wicked sceptic and the superstitious
Roman Catholic in the country around us, have all been led
to see their lost and ruined condition in the eyes of infinite
purity, and trust in Jesus for the salvation of the soul. It
is pleasing to behold the triumphs of the Gospel and to see
the efficacy of sovereign grace. Sinners of every rank and
of every tongue have been converted to God, and the Gospel
of Jesus will always prove the power of God unto salvation
unto all them that believe. There is no mind so dark but
Jesus can enlighten it, no heart so hard but He can sanctify
it, and no sinner so great but He can save. Raise your
thoughts above and look around the throne of God, and you
will find that Jesus is able to save unto the uttermost all
them that come unto God by Him. The word of the Lord
or the Gospel —

3. Imparts the richest blessings. — As the riches of Divine
grace are unsearchable, so the blessings of the gospel are un-
speakable. It shows us how we can be pardoned in the
blood of Jesus, justified by His righteousness, sanctified by
His grace, and enlightened by His Holy Spirit, so that we
may be safely conducted through this dangerous world, and
safely directed to the mansions of glory. The great blessing
that it reveals is the way of salvation by faith in the Son of
God. It sets forth Jesus as the best and most illustrious
16

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"T"** ■F»'ii™w^ffi,i(|tT'*" .»J»w"'«T^i^^«J»"''w^»f.7'r!"'^""i^

242

Sermons of i2et». John Bates.

gift that Jehovah ever gave to the children of men. In Him
is combined all that is great and glorious, so that when we
think of the riches of His love, of the greatness of His grace,
of the extent of His mercy, and of all the blessings that flow
from his finished work, we have much reason to say,
" Thanks be to God for his unspeakable gift."

The blessings of the gospel may be considered as personal
or relative, present or future, partly developed and enjoyed
in time, fully developed and made known to be enjoyed
throughout eternity. It would be a delightful task to trace
the blessings of the gospel as they have been flowing through
the world and comforting the children of men, from its first
announcement on the day of Pentecost until the present
hour. If we look back upon the various countries that were
inundated with vice and immorality springing from their
heathen worship, but are now blest with the gospel of
peace ; if we look at the great bulk of mankind that have
been favored with the sound of mercy, and then see how
they have been raised in the scale of being ; if we look upon
all ranks and conditions of men we shall find that the gospel
has imparted blessings of unspeakable worth in every direc-
tion, wherever it has been cordially embraced and exten-
sively known. In fact, my brethren^ the gospel, and the
gospel alone, professes effectually to " bless" men by turning
them away from aU their iniquities.

There is no circumstance in which you can be placed on
earth where you cannot be blessed with the gospel of our
Lord and Saviour Tesus Christ. He hath blessed His people
with all spiritual blessings in heavenly places in Christ
Jesus, and as God is the source of all comfort. He can com-
fort His people in every condition on earth. But to estimate
the full blessedness of the gospel, you must pass the Jordan
of death and behold the redeemed in glory. Elevating our-
selves above aU things of a terrestrial nature, we must dwell
for a few moments in the presence of God, and stand amidst

Character and Effects of the Gospel.

24$

the thrones, and dominions, and principalities, and powers
of the heavenly world, there to gaze upon the trophies of
sanctifying grace and the wonders of redeeming love. Such
in some measure, are the blessings of the gosp ?1 of Jesus
that it makes known to us in the present life. We pass on,
however, and notice that the gospel may very justly be de-
nominated the Word of the Lord.

4. On account of the trium'plis it is destined to achieve. —
If we bring ourselves back to the earliest promises of
Jehovah respecting Jesus, we shall find that it was foretold
how the Saviour must finally triumph, and that in Him all
the nations of the earth shall be blessed. The triumphs of
the gospel may be slow, but they are sure. " As I live,"
saith the Lord, " all the earth shall be filled with my glory."^
The command of our Lord and Saviour to preach the gospel
unto every creature is stJll in force, and our obligations to
make it known are still pressing heavily upon us. But
however slow we may be in fulfilling this command of our
Lord and Saviour, or whether it may be in this generation
or some other yet unborn, it will be realized, " for all nations
shall see the salvation of the Lord."

The Gospel is destined to oveHurn idolatry. In the
language of prophecy it was foretold in reference to Jesus,
"the idols he shaP utterly abolish." And we find that the
gospel when accompanied by the Holy Spirit accomplishes
this glorious object. In the earliest ages of the Christian
Church, when Christianity was uncorrupted by worldly wis-
dom and unconnected with worldly power, then it went
forth in all its native majesty and subdued the nations of
the earth. The heathen world bowed and fell before the
preaching of the Gospel in the days of the apostles ; but when
Christianity became corrupt it lost its renovating power. If
however, we turn our attention to the labors of those wh&
have gone forth as heralds of the Lord in the present day
we shall find that the gospel prevails. The kingdom of

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Satan is not only invaded, but heathen idolaters are rescued
from his power and effectually brought into the fold of God.
The Gospel not only is destined to overthrow idolatry, but
also to subdue vice. When once the Gospel of Jesus takes
possession of a man's heart it breaks the power of sin in the
soul and transforms him in the image of Jesus. The seed
of divine grace may be small, but it shall increase and mul-
tiply until at last the whole man shall be sanctified and
made meet for an inheritance with the saints in light. This
gospel, moreover, when it is cordially believed, will bring
salvation to the soul. It will subdue every vice, strengthen
the believer against every temptation, and at last give him
an inheritance among them that are sanctified. There may
be difficulties to encounter and trials to bear, but the gospel
will carry the Christian through every danger and safely
conduct him to glory.

When we speak of the universal extension of the Re-
deemer's kingdom, and seem to rejoice in the anticipated
success of the Gospel of Christ, I know that the deist will
smile, the infidel will laugh and the sceptic will scoff; but
we believe and therefore we labor and preach. The prudent
may refuse their co-operation, the worldling may have no
time to spare, and the busy may shrink from undertaking
any part in our labors, but nothing can stop the irresistible
progress of Divine truth or arrest the triumphant career of
the Redeemer's cause. In reference to those who may think
the universal extension of the Redeemer's kingdom, the tri-
umphant march of the gospel and the conversion of the
world, to be an idle dream, I would say, behold, what has
already been done. This we view as an earnest of what is
hereafter to be realized. The bigoted Jew and the Gentile
heathen are both brought into the fold of Jesus. The pol-
ished Grecian and the rough, uncultivated tribes of the most
distant part of the world have been subdued by the efficacy
of Divine grace and brought to be numbered amongst the

Character and Effects of the Gospel.

245

followers of Jesus. In fact, Europe with her polished citi-
zens in all our enlarged and enlarging cities, is bowing to
the cross of Christ. Asia with her untold millions is already
beginning to see the light of Divine truth, and to feel the
power of the Gospel of Jesus. Africa with her injured race,
and America with her many-colored population, shall ere
long all sit at the feet of Jesus. Yes, from east to west, from
north to south, the Gospel of Jesus shall shine in all its in-
effable splendor, go forth in all its Divine greatness, and tri-
umph over every species of opposition, for "all flesh shall see
the salvation of the Lord."

After making these few remarks respecting the character
of the gospel, we pass on to the second part of our subject,
and proceed to notice —

II. Its influence upon the heart. — The church at
Thessalonica seems to have been made up of working Chris-
tians as well as believing Christians. They had attained an
eminent state of piety, and exemplified a spirit of holy zeal.
When they had believed the gospel themselves, they were
anxious to make it known unto the various towns and vill-
ages around them. " For from you," says the apostle,
" sounded out the word of the Lord, not only in Macedonia
and Achaia, but also in every place your faith to Govj -ward
is spread abroad, so that we need not to speak anything."
If we, my brethren, have cordially embraced the gospel of
Jesus, we shall feel anxious to" disseminate the knowledge of
Divine truth, and direct sinners to " the Lamb of God that
taketh away the sins of the world." This was the case with
the churches in Macedonia — they propagated the gospel
around them ; and this was done — ,

1. By a life of holiness. — The Thessalonians first of all
believed the gospel, and then they Ivved according to its
principles. Their religion did not consist in a mere theory
or in embodying a few dry sentiments respecting virtue and
*aorality, but, having embraced the gospel, they manifested

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a practical conformity to the Lord Jesus Christ. They not
only ceased to do evil, but they also learned to do well, and
manifested a holy firmness in the cause of God, living as
** burning and shining lights " in the midst of a crooked and
perverse generation. Hence the apostle speaks of their
" work of faith, labor of love, and patience of hope," so as to
become " ensamples to all that believed, both in Macedonia
and Achaia.'' An artificial fire may shine at a distance, but
however bright and shining it may appear, when you
approach it you will find that it is entirely destitute of
light and heat. So it is with a mere profession of religion.
The man who has the form of religion may shine at a dis-
tance, but as you approach his company to hear his conver-
sation or inspect his life, you will find that he is destitute of
the life and power of godliness. His religion is vain.

I wish to urge upon you the importance of leading a
life of holiness, and walking in the ways of Divine truth.
Remember that Jesus was " holy, harmless, and undefiled,"
and that he has left us an example that we should follow
his steps. It is by a holy steadfastness and constant fidelity,
a peaceable disposition and purity of life, that we shall be
an honor to our Christian profession, and commend the
gospel to others around us. The Thessalonians were holy
and walked in harmony with their Divine profession.
Whatever we may say or do, if we are not consistent with
what we profess to be, our influence will be of no avail, and
we shall never be useful in disseminating the knowledge of
the gospel around us. Every one of you has some connec-
tions, and it may be that they are still in a state of enmity
against God, hence { would most affectionately exhort you
tOjdirect them to the Saviour, and labor for the salvation of
their immortal souls. In laboring to promote the gospel in
the world around us, next to holiness of life, I shall
mention —

2. Individual zeal. — Every Christian in the days of the

Character and Efects of the Gospel.

247

apostles could give a reason of the hope that was in him.
Their minds seem to have been stored with Divine truth,
so that they could direct their fellow -sinners to Jesus Christ
as the only foundation of a sinner's hope. When they met
with* persecution, they went everywhere preaching the
word. If, my friends, you are anxious to make known the
gospel of Jesus around you, there must be individual zeal,
and you must constantly labor for the salvation of men as the
great object for which you live. If we were what we ought
to be, the ungodly world around us would know more of the
gospel of Jesus Christ. Such holiness appertained to the
Christian character, and such spirituality was manifested in
Divine worship among the primitive churches, that when
unbelievers went into their assemblies " they were convinced
of all, judged of all," and even the " secrets of their hearts"
were made "manifest," so that when they retired out of
their assemblies they were constrained to confess that " God
was with them of a truth."

There may be some instances daily occurring where in-
dividual zeal is absolutely requisite to lead sinners to a
knowledge of divine truth. A large class of our fellow-men
never attend the public administration of the Word of God,
consequently, unless they are visited at their homes by some
individual who feels a desire to lead them to a knowledge
of Divine truth, they must perish in their sins and be etern-
ally lost. The public preaching of the gospel was never de-
signed to supersede this sort of labor, which is so necessary
to reach a large portion of our fellow-creaturea around us, in
order that the gospel may be brought home with power to
their hearts. It is impossible for us to tell what good might
be done and what would be the glorious result if every be-
liever in Christ Jesus would labor as a faithful servant in
promoting the gospel amongst the benighted inhabitants
around him. But the next thing that we shall mention

IS —

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^rmona of Rev. John Bates.

3. Missionary operations. — The Thessalonians, I appre-
hend, manifested hoKness of life and individual zeal, but
they labored as missionaries of the cross. This I think must
be evident, else how could it be said, "For from 3/0% sounded
out the word of the Lord, not only in Macedonia and Achaia,
but also in every place your faith to God-ward is spread
abroad, so that we need not to speak anything." They were
working Christians as well as believing Christians.

I can easily conceive of one of these Thessalonian
Christians who had received the gospel into his own heart
telling the good news of salvation in the domestic circle to
all around him. This would be to act as a domestic mis-
sionary in the little circle of his home life. After this he
would tell the news of his salvation to his relations, then to
his friends and neighbors, until all in the village or town
would become acquainted with the Lord Jesus Christ.
Wherever he might meet any of his fellow-sinners he would
preach the gospel to them, saying, " Come see a man who
told me all things that ever I did ; is not this the Christ ?"
A person of this description would in effect say to all his
companions and friends — " Come hither, and I will tell you
what the Lord hath done for my soul." This would soon
make known the Saviour's name, and thus the gospel would
sound forth in all the towns and villages around. The Sa-
viour has commanded us to go forth and preach the gospel to
every creature. We are not to wait until they come, but we
must go forth and make known the unsearchable riches of
Christ. Brethren ! we must not sleep as if our work were
done. But in holy fervor and heavenly zeal we must go
forth and make known the unsearchable riches of Christ.
In the days of the apostles they went forth for his name's
sake, taking nothing of the Gentiles. This has been the
case with the Church of Christ ever since, and if we are
living under the influence of Divine truth we also shall labor
in the vineyard of God, being steadfast, unmovable, always

Character and Efecta of the Gospel.

249

abounding in the work of the Lord, knowing that our labor
shall not be in vain in the Lord. In propagating the Gospel
we must exemplify —

4. Unwearied 'perseverance. — It is not enough to com-
mence well, there must be a " patience of hope," — a patient
continuance in well-doing. We shall meet with trials to
bear, temptations to surmount, and duties to perform, but
by a patient and unwearied perseverance, we must go on in
our Master's work. The servants of God must be prepared
to meet hardships and endure hardness as good soldiers of
Jesus Chri i. Besides, if we possess marrow of principle,
stability o. practice, and holy perseverance, we shall have
much to encourage us to proceed in our Christian course,
and at last our labors will be crowned with the happiest
success.

There is a natural tendency in man, after he has gained
a few conquests, to relax in his labors, and sit down to enjoy
quietness and ease. But it must not be so in the <Dhristian
warfare, as we must persevere in the ways and work of
holiness all 'the days of our life. There is no discharge of
this war, and if we, like those of old, should become faint, we
must yet pursue. There is a glorious prospect at the end of
our journey, — peace, and happiness, and felicity in heaven.
The gospel must spread, the world must be subdued, hea-
thenism must be overthrown, and the Redeemer must see of
the travail of his soul, and be abundantly satisfied. In
laboring to promote the enlargement of the Redeemer's
kingdom, we shall only remark that our exertions must be
accompanied —

5. By vm/portunate prayer. — All our public labors must
be watered by our private prayers. The apostle often
solicited an interest in the prayers of those churches to
whom he wrote, and in return he remembered them at a
throne of grace. There is no enterprise, my brethren, in
which men can embark where they are so dependent upon

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God for success, as in the conversion of men. In matters of
a worldly nature, human wisdom and human prudence can
do much ; but here we must look alone to God. Paul may
plant and Apollos water, but all the increase must come
from Him.

Prayer, however, will not do without labor, and labor
will not do without prayer. They must both be happily
united together, and then we may expect the most triumph-
ant success. The effectual fervent prayer of a righteous
man availeth ranch. O that we may have a spirit of
prayer and the grace of supplication, then, like the old
patriarch, we shall wrestle with God, saying, " I will not let
thee go except thou bless me." This is an exercise in which
you may all engage, and a part of Divine labor which will
always be crowned with the happiest success.

Come then, my brethren, let us go offcener into our closets
and hold fellowship with God. There we shall bring down
the best of blessings into our own souls, and open the door
of heaven so that showers of Divine grace may descend
upon the Church. Men of eminent piety, of eminent zeal,
and of eminent usefulness, have all been men of eminent
prayer. Then let us continually pray that God will crown
our labors with an abundant success.

From these few remarks respecting the character of the
gospel and its influence upon the heart., we shall make three
practical remarks : —

1. Here is something to humble us. — I am afraid, my
brethren, that we have not attained to the same degree of
piety and holiness as was manifested by the Thessalonian
church. And why is this ? We have the same promises,
the same Jesus, and the same throne of Divine grace, where
we are permitted to come boldly that we may obtain mercy
and find grace to help in time of need. Ah, my brt «hren,
there is much cause for shame and confusion of face. We
have been exalted to heaven with privileges, but we have

Character aTui Effects of the Gospel.

251

not improved them ; let us, therefore, humble ourselves in
dust and ashes before God, and humbly resolve that we will
serve him better in the time to come.

2. Here is something to reprove us. — Perhaps there may
be persons here who have never invited one of their fellow-
sinners to come to the house of God. You have been ac-
customed to come to the house of prayer yourselves, but felt
no concern for the salvation of those around you. Instead
of being anxious to confess God before men, and so to let
your light shine around you, perhaps you may have been
anxious to conceal your real character and desire to go to
heaven in some by-way alone. Ah, my brethren, does not
conscience reprove you, and are you not ready to say, from
this time, that you will walk in the ways of holiness and
more openly declare yourselves to be on the Lord's side ?
But I remark, finally, that —

3. Here is smmthing to encourage us. — If we live the
gospel as well as profess it, then we may be instrumental in
the hand of God in gathering in a harvest of immortal souls.
Let us remember that the cause of Divine truth is the cause
of God. We are, as it were, become identified with the cause
of Jesus, and He has promised to strengthen us for the dis-
charge of every good word and work. O let us encourage
one another in the ways and work of Jesus, remembering
that in due time we shall reap if we faint not. Let us labor
in faith, in hope, and in zeal, then, from us, with the bless-
ing of God, the Gospel of Jesus will sound forth unto aU the
towns and villages around us. The gospel will spread, sin-
ners will be converted, and God, even our own God, will be
glorified.

'> '

SERMON VIII.

DAVID'S DEJECTION.

Ballina, 1848.

" How lontj shall I take counsel in my soul, having sorrow in my
heart daily." — Psalm xiii. 2.

It is undoubtedly of great importance for us to know our
hearts and often to examine whether we are in the faith or
not. There is, however, such a thing as to be continually
thinking of our guilt and misery to the neglect of our great-
est mercies. It is well to know our hearts for the purpose
of conviction, and, if possible, to ascertain whether we have
been converted to God ; yet if ever we expect consolation
from this quarter we shall find ourselves sadly mistaken.

This appears to have been the situation of David for a
considerable time. We find that he was in much distress,
and like many other persons in similar cases, his thoughts
turned inward, and while taking counsel in his soul he had
sorrow in his heart daily. There is nothing in ourselves but
what is calculated to produce shame and humiliation of face.
But when David turned from his heart in order that he
might think of the mercy and loving kindness of the Lord,
he immediately says,. "My heart shall rejoice in thy salva-
tion."

There are many persons who imitate David, and when
in trouble think of their former experience and take counsel

David's Dejection.

253

in their soul, instead of looking to Jesus and trusting in his
blood. Come then, dejected, sorrowful saint, cease to look
into your own heart for consolation, comfort, or joy, and look
entirely to Jesus. Let us notice —

I. The causes of Christian sorrow.

II. The cases that may occur among ourselves.

III. The best means of obtaining relief

There is no doubt but that the Christian must expect
sorrow and distress to a certain amount in the present life,
for it is through much tribulation that we must enter into
the kingdom of God. Nevertheless, when in those seasons
of darkness we must not forget to look to the Saviour, for
though we may be, as it were, surrounded with the shadows
of death for a season, yet " Light is sown for the righteous,
and gladness for the upright in heart:" Psalm xcvii. 11.
Let us consider —

I. The causes of Christian sorrow. — These may be
various. In looking over the psalm before us it appears
that the dejection of David arose from persecution, the ex-
altation of his enemies, from being forsaken by his friends,
and the hidings of God's face. These things are often a sor-
row to Christians, and are calculated to give pain of heart.
But in general the sorrow of the Christian may arise —

1. From a deep sense of his unworthiness. — He reflects
on the holiness of God, the spirituality of the law, and the
purity of the gospel; and then looking at himself he mourns
because he bears so little of the Divine image. He desires to be
holy, but he finds that he is altogether as an unclean thing.
He wishes to be spiritual, but he feels that he is in a great
measure carnal, sold under sin. He thirsts after humility
and lowliness of mind, yet he still has to struggle with
pride, ignorance and vanity of soul, whereby he is kept at a
distance from the Lord, and cannot do the things that he
would. He knows that his heart is deceitful above all things
and desperately wicked, whereby there are many things

^m-

254

Sermons of Rev. John Bates.

concealed that are an abomination in the sight of the Lord.
No outward trouble causes half so much uneasiness as the
darkness of his mind and the internal depravity of his
heart. The frowns of parents, the unkindness of brothers
or sisters, the hatred of the world, and the persecution of un-
godly men, are nothing, and can all be very easily borne, in
comparison with a view of having sinned against a holy and
righteous God. Say, my fellow-Christian, what it is that
troubles you most. Is it your poverty ? the loss of worldly
goods? the reproach that is cast upon thee for Christ's sake,
or the deprivation of health and worldly joys ? No; it is
your corruption, your coldness in devotion, a want of spiritu-
ality of mind and a full conviction that there should be more
devotedness to the cause of Jesus. This makes the Christian
to hang down his head and tills his heart with sorrow and
dismay.

But even so, your case is not singular, for some of the
most eminent servants of the Lord have had a similar ex-
perience. The Apostle Paul could glory in infirmities, re-
proaches, necessities, persecutions and distresses for Christ's
sake, but when he thought of himself or took a view of his
heart, he declared himself to be the chief of sinners, less than
the least of all saints, and not worthy to be called an apostle
or viewed as a disciple of Jesus Christ. This was the case
with David, Isaiah and Jeremiah and all the servants of
God, and why should we marvel that it should be so with
ourselves. We may rejoice in Christ Jesus and have no
confidence in the flesh, but when we view ourselves we shall
be ready to exclaim, "O wretched man that I am, who shall
deliver me from this body of death ?" Our vileness can
never hinder our salvation if we come to Jesus, for salvation
by grace extends to the very chief of sinners. Another
cause of sorrow may be —

2. An exposure to the temptations of Satan. — Surely no
one can doubt that there is such a being, and I think that

David's Dejection.

255

it is put beyond a doubt by various passages of Divine truth.
"Now is the judgment of this worid; now shall the pi'ince
of this world be cast out:" John xi. 31. . . . "But if
our gospel be hid, it is hid to them that are lost in whom
the god of this world hath blinded their mind:" 2 Cor. iv.
3, 1). . . . " Wherein in time past ye walked according
to the course of this world, according to the prince of the
power of the air, the spirit which now worketh in the child-
ren of disobedience:" Eph. ii. 2. . . . "Be sober, be
vigilant ; because your adversary the devil as a roaring lion
walketh about seeking whom he may devour:" 1 Peter v. 8.
In times of old when the sons of God came to present them-
selves before the Lord, Satan also came among them: Job i.
6. And Satan desired to have Peter that he might sift him
as wheat: Luke xxii. 31. How often does this adversary of
souls tempt us to believe that there is no God, or if there is
that he is too merciful to take any notice of our rebellion
against him.

This great enemy knows how to harass the Christian,
and can suit his temptations to the various circumstances,
sentiments and feelings of mankind. He has temptations
for the eye, for the ear, for the taste, yea, for all the senses
of the children of men. We may change our situation, alter
our condition and remove into a different sphere, but we
shall find that he will be there also. He has temptations
for the crowded metropolis, the country village and the
solitary cottage in the lonely wilderness. He can tempt
the young, +.he middle-aged, and those that have reached
their threescore years and ten. He beguiled Eve in the
garden of Eden, he tempted David to number the Israel-
ites, he influenced Peter to deny his Lord, and took posses-
sion of Judas whereby he betrayed the Saviour. Some-
times he transforms himself into an angel of light ; and in
a variety of ways he tempts the Christian and works in the
children of men. Wicked men are excited by the influence

25e

Sermons of Rev. John Bates.

il>i Jill

JP M:

l-l'!S

of Satan to persecute the children of God, and many of these
have to wander about " in sheep-skins and goat-skins, being
destitute, afflicted, tormented." We must not, however,
marvel as if some strange thing had happened unto us. If we
were of the world, the world would love its own, but " be-
Ct),u8e ye are not of the world, the world hateth you." There
is, however, not only the openly profane, but there is the
mere professor and the apostate. If we are self-denying,
devoted and active., we shall be looked upon as enthusiasts,
bigots, and persons that are beside themselves, but we must
be faithful and steadily go on with our work. Apostates
never return silent, they come back tenfold more the children
of the devil than they ever were before.

These things are trying and perplexing alike to the young
convert, and to the aged disciple of Christ. The real dis-
ciple of Jesus is safe and eternally secure, yet sometimes
such have awfully backslidden from their profession and
their Lord. Moses, though eminent for Tneekness, was
guilty of rashness ; Solomon, though eminent for his wisdom,
yet manifested the folly of his heart ; David, though eminent
for his holiness, yet showed that the seeds of depravity were
remaining within him ; and Peter, though eminent for his
GOV age, yet fell into cowardice, and denied that he knew
the Lord. The Christian fears that this may be the case
with regard to hi elf. From these considerations he is
ready to say with David, " I acknowledge my transgressions,
and my sin is ever before me." "Purge me with hyssop and
I shall be clean ; wash me and I shall be whiter than snow."
^he Christian also mourns —

3. For the secret failings of his character. — Many Chris-
tians have ^eason to be thankful that they have been pre-
served from scandalous sins, and the open violation of God's
law. Notwithstanding this, how-ver, there are secret back-
slidings, — the wanderings of thoughts, the coldness of the
affections, and many other things that prove to be a trouble

-IH---

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David's Dejection.

257

to those disciples of Jesus whose consciences are holy and
tender. The Christian feels that there is sin mixed with
the whole of his duties, and that all he p'^rforms is marred

ty the unholy affections of his heart There are

seasons when you ' retire for reading the word of God — for
secret prayer — to come to public worship, and sit down to
commemorate the love of your dying Lord; yet sin is
mixed with all these duties, and you feel that nothing can
be done as it ought to be done in the present life. Ala&
my Christian traveller, it is in vain to look for anything
lovely in your own heart; there is only one perfect character
recorded in the pages of Divine truth, and to him we must
look as all our salvation and all our desire. Remember that
sin shall not have dominion over you in the present life, for
you are not under the law, but under grace. When the
Israelites had gained a complete conquest over the land of
Canaan, all the Canaanites that were not slain were brought
into a state of subjection and sers^tude, and so it shall be
with the remaining power of sin in the believer's heart-
Sin will not be perfectly taken away in the present life, but
its power shall be broken, its dominion taken away, and it
shall finally be overcome by the sanctifying power of God's
grace. Whatever spots or wrinkles may attach to your
character now, the time will come when Jesus will present
you faultless before the presence of His glory, without spot
or wrinkle, or any such thing. Tou shall be holy and
without blame before Him in love. The last source of the
Christian's dejection is —

4. The hidings of God's face. — Temporal distress is bad,
but spiritual distress is much worse. Real Christians, how-
ever, have sometimes been called to experience this painful
affliction. Yes, some of the most eminent of the Lord's
people have experienced seasons of sorrow and days of dark-
ness, arising from the hidings of God's face. Job said: " O
that I knew where I might find him ! that I might come
17

258

Sermons of Rev. John Bates.

I •!■:

even to his seat ! . . . Behold I go forward, but he is not
there ; and backward, but I cannot perceive him. On the left
hand where he worketh, but I cannot behold Him ; He hideth
himself on the right hand that I cannot see Him:" Job
xxiii. 3-9. David said : " Why art thou cast down, O my soul,
and why art thou disquieted within me ?" Ps. xlii. 5. Jeremiah
exclaims : " I am the man that hath seen affliction by the
rod of His wrath. He hath led me and brought me into
darkness, but not into light. Surelj'^ against me is He
turned ; He turneth His hand against me all the day. . .
He hath hedged me about that I cannot get out ; He hath
made my chain heavy:" Lam. iii. 1-7. And Zion herself
has said : " The Lord hath forsaken me, and my Lord has
forgotten me:" Isaiah xlix. 14.

Who can tell what the Christian feels in this situation ?
The smiles of creation, the blessings of Providence, the com-
forts of society, and the kindness of friends, are all insuffi-
cient to satisfy the Christian's heart when he cannot enjoy
the tokens of Divine love. In proportion as he loves his
Saviour, and delights in the reading of His word, will he
mourn in sorrow and distress when he is deprived of the
light of His countenance. As all the inferior luminaries of
the world could not supply the place of the sun, so all the
inferior joys of an earthly state cannot be received as a
substitute for the glorious light of the Sun of Righteousness.
He may be surrounded with all earthly comforts, but de-
prived of the smiles of Jesus, he will say, " Miserable com-
forters are ye aU." Perhaps in this condition he may be
ready to say, " Hath the Lord forgotten to be gracious ? Is
his mercy clean gone forever ? Doth his promise fail for
evermore?" Ps. Ixxvii. 7-9. And then, thinking of Achan,
Saul, or Judas, he trembles lest he should fall into the
same condemnation. But, even ^o, do not think it strange,
or give up all for lost. Jesus himself was left in darkness,
and beneath the hidings of God's face he exclaimed, " My

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259

God, my God, why hast thou forsaken me?" Oh, then,,
cleave to Jesus, trust in the Saviour, for He will remove
every doubt, comfort your heart, dissipate your fears, and
finally save the soul.

II. To WHAT CASES THIS SUBJECT MAY BE APPLICABLE

AMONG OURSELVES. — The Holy Spirit has drawn the likeness
of men in all situations, that we may be faithfully warned,
reproved, or instructed, as the case may require. If we
merely read the Scripture as giving us a history or descrip-
tion of persons that lived in ages that are past, we shall
derive no benefit, and miss the great end for which these
things have been recorded, unless we make a personal appli-
cation of these matters to ourselves. The dejection of the
Psalmist, or the Christian, that we have briefly described,
may refer to, or correspond —

1. With those who si/nk under the adverse Providence of
God. — In the present life there is a mixture of sorrow as an
ingredient among all our enjoyments. Property, friends,,
connections, and children, with every other source of natural
enjoyment, at some period or other are occasions of grief,
and if, in these seasons of adversity, we take counsel in our
soul, instead of directing our attention to the Father of
mercies, we shall be in danger of sinking under them.

We have often seen men smile under the favors of Pro-
vidence, but when disappointments and losses overtake
them, they have stink down into suUen despondency, and
never afterward lifted up their heads. Sometimes things
of this sort end in suicide. It is a dangerous thing to take
counsel in our hearts and entirely neglect the mercies
of God. How often have persons made themselves miserable
by engaging in business, forming connections or cementing
friendship, simply because real affection and genuioe re-
ligion have been overlooked for the sake of some worldly
advantage. that I could draw you off from thinking of
the world, or poring over your own hearts, in order to make

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you happy in this life and happy in the life to come. Many
a wounded spirit by this means has been healed and made
happy in time, bef»ide8 being prevented from plunging into
the gulf of everlasting ruin and being undone for ever.

Christians should not set their affections on things on the
earth, but on th'ngs above where Jesus sitteth at the right
hand of God. The loss of some darling object, the confound-
ing of some favorite scheme, or the unexpected appearance
of some seemingly insurmountable difficulty has overwhelmed
the heart. But " let not your heart be troubled," says Jesus,
*' ye believe in God, believe also in me." We must all expect
troubles of some kind, but the Christian must not make
heart trouble of worldly loss. Our afflictions are "light
afflictions which are but for a moment," and when sanctified
by Divine grace they will always be a blessing to the soul.
The real Christian wiU so live as to be careful for nothing,
but in everything by prayer and supplication mingled with
thanksgiving his requests will be made known unto God.
We know that all things work together for good to them
that love Grod, to them that are called according to his pur-
pose. Paul had his afflictions as well as we, and far greater
than ours have been, but instead of taking counsel in his
soul and having sorrow in his heart daily, he said, "I reckon
that the sufferings of this present life are not worthy to be
compared with the glory that shaU be revealed in us." Let
us then not look at the things which are seen and are tem-
poral, but at those things which are not seen and eternal,
then will our afflictions appear light and momentary, and
work out for us a far more exceeding and eternal weight of
glory." A case of this sort may be applied —

2, To young Christiana who are for a time kept in dia-
iress.— There are some persons that are no sooner convinced
of their lost state than they embrace th«. Saviour and feel aU
that happiness which the gospel is calculated to impart.
But it is not so with aU. Some walk in darkness and sor-

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David's Dejection.

261

row for a long time, taking counsel in their own souls, and
others through the fear of death are all their life time kept
in bondage.

This may arise from various causes. Some perhaps have
no friend to give them counsel, others have no opportunity
to hear the gospel precbched, and in some cases it may arise
from the defects of the minister's preaching. It is import-
ant to know how to give advice to a dejected soul. But if I
could gain access to such persons as aie sorrowful, I would
say, "Look to the mercy and love and grace of the Lord
Jesus Christ." The invitations of the gospel are free, the
grace of Jesus is sufficient, and to all he says, " Come unto me
all ye that labor and are heavy laden and I will give you rest."

Some may remain in this state of sorrow on account of
something within them. Some persons are apt to look at
the dark side, to dwell on their guilt, rebellion and wicked-
ness, instead of coming to Jesus. Others suppose that they
are umoorthy, and feel as if they must wait to become some-
thing better before they can apply to Jesus for mercy.
This is presumption, self-righteousness, or something worse.
Christ came to save sinners, the chief of sinners, and all
who feel their lost state may come and have everlasting life.
The blessings of the gospel are not too great even for you —
they are all needed. Can you do with less ? You may be
willing to be saved, but are you willing to be saved
in God's own way ? O my fellow-sinner, why despond ?
Perhaps you have been reading, hearing, and pray-
ing, yet sink deeper in the mire, and seem to be no
nearer to Christ. Understandest thou what thou readest ? Do
you study and pray ? Come to Jesus, and come in His own
way. Perhaps you have asked nothing in the name of Jesus
— ask and your joy shall be full. Cease from taking counsel
in your own soul, and look to the work of Jesus, then you
will rejoice in the God of your salvation. This case may
refer to those —

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3. Who fear lest they may not he real Christians at last.
— It appears that doubting disciples were scarcely known
in apostolic days. They had some self-deceivers and hjrpo-
crites among them, but after all they enjoyed much of that
love which casteth out fear. I would not discourage all
past experience, but we must be careful how we use it.
The church at Sardis were admonished to " remember how
they had received and heard," and David, when in dejection,
«aid, "I will remember the Lord from the land of Jordan,
and of the Hermonites, and from the hill Mizar." Here-
by we know that we have passed from death unto life, be-
cause we love the brethren, and not because we loved them
at some previous time.

The way to put our doubts to flight is not to be looking
at what we have experienced in days that are past, but
what is our present condition. Let us live near to Jesus,
daily cleave to the Saviour, and think of His great love
wherewith He hath loved us; then, if we have any piety, it
will undoubtedly be drawn forth.

in. The best means of obtaining relief. — We never
must expect any relief by tp,k:.ng counsel in our own soul, or
anything of an earthly nature around us. We must —

1. Gome to Jesus as our only Saviour. — If we cordially
believe the gospel, we have the promise of eternal life ; all
the blessings of the gospel are ours. If the plan of salva-
tion suits our case, let us live by faith on the Son of God,
and by trusting in Him we shall not perish, but have ever-
lasting life.

2. We must rest entirely on His finished work. — There
can be no hope of salvation but what arises from an interest
in the death of Christ. We must never expect that there
will be a mixture of our own merit with that of the Saviour.
We are complete in Him. He is all our salvation, and all
our desire, and all those who believe in Him will find that
He is precious.

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263

Z. If we desire to be happy, we must render obedience
to ivhat we know to be His itnll. — So long as we knowingly
neglect any command, or any ordinance, how can we ex-
pect that we shall enjoy the presence of the Lord ? Some
persons will acknowledge that Baptism and the Lord's
Supper are necessary and right, yet they are viewed as
trifles, and called non-essentials. Now, so long as professors
question the authority of God, instead of obeying his com-
mands, can they expect to be happy? If you folio lu the
Lord fully, and obey His commands, then there is no doubt
but that you will enjoy peace and happiness on earth, and
everlasting felicity in the life to come.

Now, a few thoughts in conclusion :

1. If we sorrow for sin, as sin, this affords some evidence
of our piety. If we feel grieved because we have offended
against a holy God, broken his righteous law, and lived in
rebellion against our best friend, this affords some hope tha'
we view sin as an evil, look upon it as our burden, and th i
we feel a concern for the honor and glory of God.

2. We may learn that the best Christians have had their
seasons of sorrow and distress. We have already noticed
that this was the case with regard to Job, David, Isaiah,
Jeremiah, Paul, and others. You must not think, then,
that your case is extraordinary, for not only have eminent
saints been dejected in their mind, but even Jesus cried out,
"My God, my God, why hast thou forsaken me?"

3. The Christian who obeys the will of God, with an
eye single to the Divine glory, wiU be happy. Nothing can
make us miserable but sin, and if we enjoy the smiles of
Jesus, we shall have that peace of mind which the world
cannot give, and which the world cannot take away.
" Then shall I not be ashamed," says David, " when I have
respect unto all thy commandments:" Ps, cxix. 6. Then
let the sinner repent and believe the gospel. Let the believer
arise and be baptized, if he sees that it is a duty set forth

Sermons of Eev. John Bates.

in the word of Qod. I caa hold out do comfort and no hope
of salvation while you wilfully live in disobedience to the
commands of God, but if you believe and obey, then, like
the eunuch, you may go on your way rejoicing.

SERMON IX.

LIVING TO THE LORD.

BANBRioaB, 1847.

•• For whether ice live, we live unto the Lord, and tvhether we die,
ive die unto the Lord ; whether ive live, there/ore, or die, we are the
Lord's."— Rom. xiv. 8.

It is the direct tendency of piety to lead the Christian to
so live as to promote the happiness of man and the glory of
Jesus. The possession of piety is beneficial to the individual
who has it, while the diffusion of piety is a blessing to all
who are brought under its influence. A good tree brings
forth good fruit, Christianity is the tree of life, bearing all
manner of excellent fruit, while its leaves are for the healing
of the nations. — Rev. xx. 2.

Christians are not their own. This is a truth often re-
peated, and professedly received though not sufficiently felt.
Christians, we say, are not their own. The apostle says :
"Ye are bought with a price, therefore glorify God in your
body and in your spirit, which are God's." When an article
is bought, and becomes entirely the property of the pur-
chaser, he may keep it, direct its use, or dispose of it, accord-
ing to his own pleasure. No one has any right of control
over it, save the purchaser who has it in his own possession.
The Christian is not his own. Jesus has bought us with a
price. He died that we might be delivered from the bond-
age of sin, death, and hell, and become his own free men.

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Sermons of Rev. John Bates.

The Christian belongs to Jesus, and every such one should
subscribe himself, "James, or John, or Mary," as the case
may be, " a servant of the Lord." We have no right to live
for ourselves. Our time, our reason, our influence, our
maney, and whatever else we may possess, is the Lord's, and
that professor who is worldly, covetous, or idle, is unfaithful
to Jesus, and must meet the doom of such.

Whatever we do, we should do all to the glory of God.
The farmer in the field, the banker behind the counter, the
merchant on the exchange, the statesman near the throne,
and the Christian in the church, should all live to the glory
of God. The common actions of eating and drinking, as
well as all others, should have this aim. This is the object
of life ; whatever is inconsistent with this is wrong. For
"whether we live, we live unto the Lord, and whether we
die, we die unto the Lord ; whether we live, therefore, or die,
we are the Lord's."

Let us notice —

I. The Christian's character.

II. The Christian's purpose.

III. The Christian's end.

I. The Christian's character. — What a contrast there
is between the believer and the unbeliever in their character,
purpose, and end. How solemn to think of one in an im-
penitent state. The sinner lives unto Satan, dies unto
Satan, that whether living or dying he may be Satan's. It
is just the reverse with the Christian. He lives, and lives
unto the Lord.

1. There has been a real conversion. — The man who
lives for the doing of a holy work, has experienced a change
of heart. It is not enough that there be the outward refor-
mation of Herod, the profession of the young man who was
not far from the kingdom of God, or the almost Christianity
of Agrippa ; there must be a new heart. " If any man be
in Christ, he is a new creature." When the plague appeared

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Living to the Lord.

267

in the house, if it were of a mild form, and the house not
generally infected, the stones were removed and others put
in their place; but when it was "a fretting leprosy," the
whole house was to be taken down, and removed into an
unclean place: Lev. xiv. 44, 46. This is the condition of
the sinner. The old man is all infected with sin. We
must be created anew in Christ Jesus, before we can be
delivered from the reigning power of sin, or become the
children of God.

2. There exists ardent piety. — There can be no conver-
sion to God without some spiritual life, but we should not
be satisfied with a mere profession of saving grace. Jesus
came that we might not only live, not only have life, but
that we might have it abundantly. There is a vast differ-
ence between that tree in the orchard which barely lives,
and the one that is in full vigor, yielding an abundance of
fruit. Those that are planted in the house of the Lord our
God should be fat and flourishing, bringing forth fruit in
old age. There is a great difference between the piety of
some Christians and the activity of some churches. The
church in Laodicea was very different from the church in
Thessalonica.

3. There will he certain salvation. — When the Lord gives
grace, he will give glory. He that has begun that good
work will carry it on until it is perf and complete.
This good work in the heart of the Chrit an is not begun
by himself, but by God. If it had been commenced by man,
the apostle could not have been certain of its accomplish-
ment. But from the fact that our conversion is of God, the
apostle is satisfied that it will be permanent. No reliance
is to be placed upon man in any respect. He cannot
enlighten his own mind, he cannot change his own heart, he
cannot keep himself even after God has created him anew.
Our persuasion, therefore, of the final perseverance ^f the
saints, is from God in every respect. He begins, carries on,

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and finishes, the sinner's salvation. The believer is kept by
God. There was a design which God had in view when he
began this good work, and there is no reason to be given
why he should begin and not finish. God never abandons
any thing that he undertakes. He never left any thing
unfinished. There is not evidence, in the works of creation,
or in the work of redemption, that God ever changed his
plan, or left his work in an unfinished state. Why, then,
should he leave the believer, or change his plan with regard
to the salvation of his people ? No, my brethren, God
finishes every thing that he undertakes, and as he has
undertaken the salvation of his people, then salvation is
certain : John x. 28. No plan, no scheme, no doctrine, no
miracle, or anything else, was left unfinished and forsaken ;
hence we may be assured that the sheep of the Good Shep-
herd will never perish.

II. The Christian's purpose. — The Christian lives-
lives unto the Lord. No man could live for a better purpose
than this. Some persons have no specific purpose in living,
and like the butterfly skimming over the fields, hither and
thither, or like the swallow, darting through our streets, or
over our heads in every direction, their life is gone, with
nothing valuable accomplished. Some men live for no other
purpose but to save money; some to debate in politics;
and others to gain the title of a hero, in slaughtering their
fellow-men. The Christian lives unto the Lord: " For me to
live," says the apostle, " is Christ." Living imto the Lord
includes —

1. A desi/re to know Jesus. — In order to live so as to
promote the glory of God, we must know his character.
No man can have correct views of the gospel, or underatand
the plan of salvation by Jesus Christ, without having
correct views of his character. Men may easily make dis-
tincti9ns which are not found in the gospel, distinctions that
may gratify the pride, but ruin the soul. One may say, " I

Living to the Lord.

209

am a Socinian;" another, "I am an Arian;" a third, "a
Sabellian;" a fourth something else. But if a man does not
know Jesus as equal with the Father, he hath no part nor
lot in the matter. " The Father hath committed all judg-
ment 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 hath sent him:" John v. 22,
23. Scholastic distinctions, learned titles, and university
honors, will avail nothing when we stand at the tribunal of
God. He that rests in the blood of Atonement will be saved
and he tha-t does not will be lost.

2. A desire to imitate Jesus. — "We must set the Saviour's
life before us as a model and tread in hi^ steps. The man who
seeks to imitate Jesus is animated by the noblest principle
that can sway the human mind. We do not think about
this as much as we ought. -Yet, after all, we only have piety,
and give evidence of a renewed heart, as we imitate Jesus.
The Christian who is most conformed to Jesus in his character
is the best man and the truest Christian. And we must be
willing to imitate Jesus in suffering reproach and scorn, as
well as in every thing else. The apostle says: "I desire to
know him, and the power of his resurrection, and the fellow-
ship of his suflfering, being made conformable unto his death."
We must feel it an honor and glory, the highest dignity of
the Christian character, to be like Christ. "We must be one
with him, and identified with him, in all things. It is an
honor to live as he lived, to labor as he labored, to show
the same spirit, and to suffer as he suffered. We must
not be merely willing to share in the blessings of his grace,
to participate in his honor and grace his triumphs, but we
must be willing to suffer with him and to be crucified with
him, if we are called to do so. Many are willing to reign
with Christ, but not to suffer with him, to wear the crown
of glory but not the crown of thorns. We must be willing
to share his poverty, persecution and contempt, as well as

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every thing else. We must be willing to live as he did, to
suffer as he did, and to die as he did. This was the feeling
of Paul, and it must bo ours. It is an honor to be like Christ,
and if we suffer with him we shall also reign with him.

3. A desire to love Christ. — We cannot live to his glory
without living under the constraining influence of his love.
The Saviour is worthy of our love. He has done more for us
than any other, that which no other could do, and which we
could not do for ourselves. The Father loves him, angels
love him, and if we live to his glory, we must love him. In
proportion as we see our lost condition, and discover his
ability to sdve, we shall love Jesus and live to his praise.

4. A desire to serve Jesus, — We must spread the gospel
as widely as we can. Jesus must be served if we live to
the praise of his grace. Our time, prosperity, influence,
tongue, example and all that we possess, wiU be for him and
not for another. We are not our own. His people must be
our people, his cause our cause, and his glory ours. All
things are created for his glory, and his glory must be the
single aim and end of our life.

5. A desire to enjoy Jesus. — A Christian is thankful for
all the comforts of life, but Jesus is viewed as his chief por-
tion. The time will come when every little rill of earthly
comfort will dry up. Then the Christian will need Jesus as
the God of all comfort. Our happiness is to be found in
him. He who lives unto the Lord will make every thing
subservient to communion and fellowship with Jesus. Paul
did so. It is not in the works of art, in the pursuits of
literature, or in gay and ffashionable society, that the
Christian finds happiness^ but in holding fellowship and
communion with God. If we live unto the Lord it will be
well with us in life, in death, and in eternity.

IIL The Christian's end, — He dies unto the Lord, so
that living or dying he is the Lord's. When we die we
shall enjoy —

Living to the Lord.

271

1. Freedom from sin. — We must not expect perfection
in the present life. Grace secures the victory and leads to
glory, but we shall never be perfect while we remain in the
flesh. The good work is commenced in time, and will ripen
to perfection in eternity. The seeds of Divine truth which
are sown in the heart will never perish, but bear fruit unto
eternal life. Grace will strive for mastery, and though the
struggle may be fierce for a time, triumph is certain. When
the Lord gives grace he will give glory, and no good thing
will he withhold from them that walk Uj nghtly. Those vile
bodies must be fashioned like unto his glorious body, by the
working of that mighty power whereby he is able to subdue
all things unto himself. We shall be made free from sin-
and perfectly holy.

2. Freedom from error. — In the present life, as we shall
never be perfectly free from sin, so we shall not be perfectly
free from error. The mind is dark, and we shall never attain
to the perfection of knowledge, any more than the perfection
of holiness, while we remain in the flesh. To live is Christ,
and to die is gain — and we shall "gain" a perfect freedom
from error. We shall know the love of Christ which passeth
knowledge. We shall know as much as can be known, love
as much as can be loved, have those clear and comprehensive
views of Divine truth which will be peculiar to the glori-
fied saints above.

3. Freedom from suffering. — In living unto the Lord in
the present life, there is much suflTering to be encountered
and borne. We begin living to the Lord by taking up our
cross and following him. We read about the Christian
taking up his cross, but we never read about his laying it
down again. I say we never read about his laying it down
again. We are constantly liable to suflTer in the present state.
Our health fails, our mind is sad, our friends die. In heaven
there will be no sadness, no tears, no death.

4. Freedom from enemies. — Innumerable evils compass

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Sermons of Rev. John Bates.

us about in this world. Enemies in every character appear
before us. Above all, there is the great enemy, the accuser
of the brethren, the Old Serpent who deceived the whole
world. But when the Christian dies he goes to glory. He
will be far beyond the reach of every enemy. He will be
introduced to Jesus, to angels, and to the spirits of just men
made perfect. Why, then, should the believer be afraid to
die ? If he has lived unto the Lord, he will die in the Lord,
and such are blessed ; "yea, saith the Spirit, they rest from
their labors and their works do follow them." Death is a
birth-day of eternity, and to the Christian it is the end, the
everlasting end, of all his sorrows, the beginning of eternal,
Unperishable, and unbroken glory.

Such, then, are the character, purpose, and end of the
child of God. What a contrast between the believer and
the unbeliever, the child of God and the child of Satan.
Nothing can be more noble, wise, or glorious, than to live
unto the Lord.

1. It shows the greatest wisdom. — A Christian will
never have regrets on account of anything he has done in
the cause of Jesus. If I were able to bring down all the
patriarchs, prophets, apostles, and martyrs, from the heavenly
world, and cause them to pass by you, one by one, that you
might ask if they were sorry for living unto the Lord, they
would all say "No!" They would rejoice in the sacrifices
they made, in the work they performed, and in the suffer-
ings they endured. Ah, my fellow-Christians, are you living
to the Lord ? Where is that patriarchal simplicity, that
apostolical piety, that martyr zeal, and that puritan non-
conformity to the world, which characterized the ancient
servants of God ? Either the Bible is not true, or many
who pass for Christians are so only in name and ^jrofession,
and not in reality. Where are the Jeremiahs who weep for
sinners, as if their heads were fountains of water ? Where
are the Davids who exclaim, " Rivers of tears run down my

Living to the Loi'd.

273

eyes because men keep not thy law?" Where are the Fauk
who say, " My httle children, of whom I travail in birth
again until Christ be formed in you?" Gal. iv. 19. You will
regret that you lived in ease, laid up all your monej',
figured in fashionable circles, and conformed to the world ;
but you must never regre*; that you lived unto the Lord.

2. It accomplishes the greatest good. — The excellence of
piety is the greatest excellence. The good that holiness
accomplishes is the greatest good. A good roan is a blessing
to the world, and a bad man is a curse. We might contrast
Cain with Abel, Pharaoh with Moses, David with Saul,
Daniel with Nebuchadnezzar, John with Herod, Paul, Peter,
and John with Felix, Festus, and Agrippa.

In later times the world has sounded forth the names
of philosophers, historians, heroes, and the sons of science,
and yet Dr. Carey, who gave the Bible to India ; Morrison,
who gave the Bible to China ; and Williams, who gave the
Bible to the islands of the South Sea ; and Kniflf, who gave
freedom to the slave, accomplished more for the good of
mankind, the salvation of souls, and the glory of God, than
all the nobles of the universe. If Paul lived for Christ, it
is our duty to do the same. One may distribute tracts, an-
other may teach a Sunday School, a third may preach, a
fourth may do something else ; but aU must live to God, or
they cannot die to his glory. Let us all adopt this holy
purpose; then, whether we live, or whether we die, we
shall be the Lord's.

Ii1«

SERMON X.

FORGIVENESS

Woodstock, 1868.

*' Blessed are they whose iniquities are forgiven, and whose sins
are covered.*' — Rom. iv. 7.

We all wish to be happy. To know that our sins are for-
given is true blessedness, and without this there is no
blessedness at all. To be happy without the forgiveness of
sins, is to sleep on the brink of ruin, where one may fall in
a moment, and be lost forever. What should you think of a
man visiting a condemned prisoner in his cell, expecting the
executioner every moment, who should talk to him of music
and dancing ? What can we think of that man who pro-
fesses to be happy while living in sin, and exposed every
moment to everlasting woe ? 0, my beloved, what are
riches and honor, while you are exposed to the curse of the
law ? Talk of blessedness — " Blessed are they," and none
but they, " whose iniquities are forgiven, and whose sins are
covered."

I. The ground of forgiveness. —Man is a sinner.
All men are sinners, and without forgiveness none can be
saved. I want you to clearly see the ground of forgiveness.
Without this you cannot be happy. I say I want you to
see clearly the source and ground of forgiveness. It rests —

1. On the Atonevnent. — By the atonement I mean the

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Forgiveness.

275

death of Jesus: 1 Cor xv. 3. Forgiveness can only be
obtained through the /blood of Jesus. From His obedience,
sufferings, and death, all our salvation comes. It is in vain
that we look to any other source. Jesus has finished His
work. In Christ you see —

(a.) Sin condemned cmd put away. — "For 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, condemned sin in the flesh, that the righteousness of
the law might be fulfilled in us, who walk not after the
flesh, but after the Spirit." Rom. viii. 3, 4. The law cannot
help us, but Jesus is " the Lamb of God who taketh away
the sins of the world:" John i. 29. He "put away sin by
the sacrifice of Himself :" Heb. ix. 26.

(6.) The law Tnagnijied. — Jesus has rendered a perfect
obedience to Divine law, and proved it to be holy, just, and
good. The believer is now brought from under the law, and
stands in grace.

(c.) Divine justice satisfied. — Nothing could ever satisfy
the justice of God but the death of Christ. The blood of
Jesus satisfies every thing. Justice is satisfied. God is
satisfied. Conscience is satisfied. In Jesus "we leave
redemption through His blood, the forgiveness of sins
according to the riches of His grace." Forgiveness,
full, free, perfect, present forgiveness is proclaimed
through the atonement of Jesus. David, Abraham, and
Hezekiah, all were forgiven for the sake of Christ: Isa.
xxxviii. 17. Forgiveness is proclaimed to every one that
believes. The vilest sinner can be saved. " To him give
all the prophets witness, that through His name whosoever
believeth in Him shall receive remission of sins:'" Acts x. 43.
This is the Gospel ; the good news. I want you to see this,
to believe this, and then you will be safe. All will be no-
thing till you see the foundation on which forgiveness rests,
and the source from whence it comes. Do not took within^

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"but without. Do not look at yourself, but look at Clirist.
Do not look at the work of the Holy Spirit in you, but look
at the death of Christ for you. It is, in one word, the
atoning blood of Christ, and His blood only, by which you
can be forgiven.

II. The extent of forgiveness. — Sometimes the in-
quirer is perplexed on this point. I remember talking with a
Roman Catholic regarding it, and quoting 1 John i. 7. But
he could not grasp the idea that the blood of Jesus washes
away all sin. He could see how it could secure forgivness
for acme sins, but not all sins. Now we believe —

1. That all our past sins are forgiven. — Read Psalm ciii.
3 ; Isaiah xxxviii. 17. The ground of this is the atonement.
The author is God. Why does the apostle say, "faithful
and just to forgive?" Why does he not say, "merciful and
gracious ?" Because all is settled by the death of Christ.
Salvation is finished. Our forgiveness is all of gi-ace ; but
when a sinner believes, then God is "faithful and just" to
forgive, because he has promised to do so for the sake of
Jesus.

2. That all our future sins will he forgiven. — Faith in
Jesus Christ not only means forgiveness up to the period of
conversion, but for all futurity. We carry about with us a
corrupt nature, and so fall into sin. " If we say that we have
no sin we deceive ourselves, and the truth is not in us :" 1 John
i. 8. But listen : " If we confess our sins he is faithful and
just to forgive us our sins, and to cleanse us from all un-
righteousness : " Ibid 9. Now you see that God has graciously
promised forgiveness for the future, while actually forgiving
for the past. Sanctification hegi/ns at regeneration, is con-
tinued all through life, and is perfected in glory: Eph. v. 27.
There are past, present, and future with men ; but there is
no past, present or future, with God. It is all one eternal
NOW. The believer may lose a sense of the Saviour's love,
and his communion with Jesus may and will be interrupted

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by sin, but the believer's iitU, I say the believer's title to
glory can never be lost. Ho is not under the law. He
stands in grace, breathes the atmosphere of grace, and it is
by grace that he receives his title, and by grace he is saved:
Rom. V. 1, especially, Ibid 2. Thus he is accepted in Christ,
stands in Christ, is preserved in Christ, and in Christ is
saved with an everlasting salvation. Now, I want you to
see this. Forgiveness, full, free, and everlasting forgiveness is
secured to every believer by his faith in Christ. We are
one with him. When he forgives one sin, he forgives all,
and our sins and iniquities will He remember no more.

Let us notice —

III. The manner of Forgiveness. — We all know that
much depends upon the way or manner in which an action
is performed. We frequently hear persons say: "Yes, he
showed me a favor, but it was in a manner that took away
all its kindness." Now Jesus has his manner, way, or style
of doing things. He not only forgives, but he forgives in such
a manner as to enhance the value of the blessing, and endear
him to our hearts. For example —

1. He forgives freely. — Read Matt. ix. 2. No forgiveness
was requested, but Jesus seeing their faith said unto the
sick of the palsy, "Son, be of good cheer; thy sins be for-
given thee." Notice three things : first, a word of kindness
to the palsied man, " Son;" second, a gracious encouragement,
"Be of good c^er;" third, the reason why, "Thy sins be
forgiven thee." What meekness, affection, and grace ! No
wonder that we should love Jesus.

2. Frankly. — Read Luke vii. 41, 42. " Frankly forgave
them both." Now, so far as the debt was concerned, if he
had forgiven with a murmur, the result would have been
the same. But whose heart does not leap for joy at the word
"frankly?" Lexicographers may tell us that it is obsolete
and unfashionable, but who would like to be without the
word, " frankly ? " The revised version may read, "And they

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having nothing to pay, he forgave them both." For aught
I know as to the true reading it may be right ; but as this is
the only place where the word " frankly " occurs, I want to
keep it, for I would not like this noble word to be lost.
Suppose Jesus should forgive us with a murmur. 0, then
the forgiveness would lose its charm. Jesus would not appear
so glorious, and it would be as if we had no forgiveness at
all. We should hang down our heads with grief and walk
away in sorrow, instead of bathing his feet with our tears, and
kissing them with joy. But here it is — sinner, here it is —
Jesus forgives frankly, and so we receive two blessings in
one ; our hearts are tilled with joy.

3. Joyfully. — Read Luke xv. 4-6. When Jesus finds
his sheep, he does not drive them before him, and complain of
the trouble it has cost him, or murmur at the weight of
those he has to carry. Oh, no. He " gathers the lambs
with his arm, and carries them in his bosom:" Isa. xl. 11.
Ah, yes, he is filled with joy, and calleth together his
friends, and rejoices that the lost is found. All is joy ; joy
in the sinner's heart, joy in the heart of Jesus, in the Church
below, and joy up yonder among the saints in glory.

4. Quickly. — He does not keep the sinner in suspense.
Read Luke xv. 20. Look at his dealings with the prodigal.
He sees him, a great way off"; has compassion upon him ;
runs, falls upon his neck; kisses him, all in his rags. Jesus
does not send a servant He does not keep his loved ones
at the door. He does not take them into the kitchen of his
house. In his manner of forgiveness, he forgives with his
whole heart.

What do you think, now, of the ground, extent, and
manner of this forgiveness ? " Blessed are they whose
iniquities are forgiven, whose sins are covered." Is this
blessedness yours ?

■ ■my

SEBMON XI.
LITTLE THINGS

Woodstock, 1868.

I'll

**And whosoever shall give to drink unto one of these little ones a
cup of cold water only in the name of a disciple, verily I say unto you,
he shall not lose his reward." — Matt. x. 42.

We always like to do something great. This is the case
with all of us. Some persons do not like to pray in the
prayer-meeting, because they cannot pray as well as their
brethren. Some young men dj not like to preach, because
they cannot preach like Paul, and have not eloquence like
Whitefield, or the beautv of Robert Hall. We want to
shine as the sun ; but if we cannot do so, let us be content
to twinkle as a little star. Little things must be attended
to. The one talent must be carefully laid out, or it will
soon be no talent at all. The infant must be watched night
And day or it will die. The man can take care of himself.
We must give our cup of cold water, as well as build our
houses of worship, otherwise they will remain empty. Our
theme, then, is: "Attention to Little Things."

I. A BLESSING IS PROMISED TO THE SMALLEST ACT — " Who-

soever shall give ... a cup of cold water only . . .
shall not lose his reward." "We must give it in the name of
a, disciple. A cup of cold water; not wine, or any costly
beverage ; but a cup of water, which is within the reach of

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« ii

all. J. cup ; not a tank, a barrel, or anj' l^irge quantity, but
just a single draught. And then, this is to some " little
one," a babe in Christ; not to a king, an emperor, a
bishop, or some great one whom you might feel timid in
approaching. It is to be given for Christ's sake, not because
the person receiving is great, or honorable, or rich: James
ii.5.

II. Little things are often of great importance. —
We set up a wrong standard of greatness: Matt. v. 19.
We are often wrong in our views of gi'eat and small. Let
me illustrate. One man invests one doUar in a New Tes-
tament. Another man invests a million in building a
theatre. We call the first a small thing — a cup of cold
water — and the latter something great. God looks at the
matter just in the opposite way. He does not count the
dollars any more than the drops of water in the ocean, but
he looks at the principle involved in each transaction, the
motive that prompts, and then, perhaps, the consequences
that follow. That little tract, " The Dairyman's Daughter,"
is a much more noble work, and has done more good than
all the works of Voltaire, Hume, and Gibbon. Some may
think that the seven thousand doUars invested in this place
of worship is smaU, and only a cup of cold water compared
with the five millions spent in the search for Sir John
Franklin.

III. There is greater piety in doing many small
THINGS than in DOING ONE GREAT ACTION. — This may seem
paradoxical. But let us illustrate. We see God creating,
polishing and perfecting millions of insects, too small to be
seen by the naked eye, and in developing and garnishing the
flowers. Now, his wisdom and glory appear in these, as
much as in the creation of the sun of the world we live in.
What a display of wisdom, love and care ! So the husband
may buy one costly mansion or carriage, for his wife, or plunge
into a river to rescue her; yet his every-day acts, his every-

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281

day helpfulness, in such little things as bringing the wood
or water, going on an errand or rocking the cradle, bringing
home an orange to moisten the lips of his beloved when
parched with fever, or wiping the cold sweat from her brow
with softness — these are the most eloquent proofs of tender-
ness. The smaller the gift or the service, in certain circum-
stances, the greater the evidence of love. To fetch the ass
for Jesus was a truer test of love than to drive furiously,
like Jehu, or to build a synagogue like the centurion : Luke
vii. 5. To wash the feet of Jesus with our tears, like Mary,
is an evidence of greater love than to spread a feast for him,
like Simon the Pharisee. The gentle Mary with her alabaster
box of ointment ; the widow with her two mites ; Peter for
saking his fishing tackle — these are truer acts of benevolence
than the great gifts of Peabody or Stewart. Tlwse give out of
their poverty ; these out of their abundance. A cup of cold
water given /or Ghrisfs sake is greater than all. Such a one
was the little boy who sent five or six cents to a benevolent
object, saying, " Fasted a meal to give a meal."

IV. Attention to little things is necessary to suc-
cess. — We must preach the Gospel in all its fulness and free-
ness. Every soul will be either saved or lost. So we must
ever remember the indispensable ness of the Holy Spirit's
ministry in regenerating the heart. Yet we must not forget
the cup of cold water. All great men have been men of
detail. This has been the case with great merchants, such
as the Rothschilds, the Astors, and Budgett the Bristol mer-
chant. Finding a horse-shoe and selling it for a penny gave
a turn to Budgett's whole life. Among soldiers, look at
Napoleon, with his vast plans, his armies and battles, re-
viewing his legions, yet inspecting the private's knapsack.
Paul could form vast plans, and yet enter minutely into all de-
tails. He wanted a kingdom to cultivate, and panted for
the salvation of a world. He took a wide sweep in his labors .
Yet see how he could arrange little things ; small things as

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regards himself, his cloak, books, etc.: 2 Tim. iv. 13. He
directs Timothy as to reading, study, and what to do in
sickness : 1 Tim. v. 23 ; writes about our dress: 1 Tim. ii. 9 ;
regulates matters between husbands and wives, and gives
laws for children and servants ; tells Timothy how to behave
in the house of Gtod ; gives advice to widows, and informs ua
that oxen are to be fed when they tread out the corn.
Mark the importance of little things. See to it that the
stranger has a comfortable seat in the house of God, a hymn
book, a kind word. See that your own place is filled on the
Lord's day, in the prayer meeting, the Sunday school, and
that family prayer is never omitted.

V. Jesus lived in the observance of small things. —
He could have preached every morning and evening, and
wrought a miracle every moment. He might have
thundered all the year round, might have shaken the
earth with a perpetual earthquake. He might have trans-
figured himself before Pilate, and have made an ascension
every day. But no. Nothing little escaped him. The
smallest insect, the tiniest flower, the little dew-drop, and
the leas^ in the kingdom of heaven, have his care, his at-
tention and his love. He observes a sparrow when it flies,
when it stops, and when it falls. He paints the lily, gives
beauty to the little violet, fragrance to the rose, and even the
hairs of our head he numbers. He provides a hole for the
fox, a nest for the bird, a cottage for his own children. He
notices the poor diseased woman who touches him amidst
the crowd, sees the widow cast in her mites into the trea-
sury, searches for the poor man cast out of the synagogue
till he finds him :' John ix. 35. He saw his mother as she stood
before the cross on which he hung in agony, commended
her to the care of John, pardoned the thiei ; and when he rose
from the dead, before leaving his sepulchre, folded up with
care the napkin that had been wrapped round his head.
The great work of his life was to seek and to save. Yet

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283

continually he was giving the cup oC cold water. Now let
us learn that —

1. Small thiivga deserve our attention. — How often have
wo lost the friendship of some disciple of Jesus by neglect-
ing the cup of cold water. Beloved, listen to the first invi-
tation of Divine love. Cherish the first conviction of sin
that you feel. Speak to the poor sinner at the first oppor-
tunity. You have heard such sayings as thess : An oppor-
tunity lost is never regained ; Time and tide wait for no
man; If you miss the ship you lose the voyage. Noio!
Never procrastinate.

2. The element of true greatness. — Be faithful in little
things. The elevation of Joseph, David, Bunyan, was not
by a single step, but by obeying in little things. Neglect
nothing; Paul is as great in gathering sticks as in preaching
on Mars Hill. Love is ready for every errand. It will
gather sticks, fetch an ass for Jesus, wash the disciples' feet,
or build a temple. Be a missionary, abroad or at home.

3. This will enlist the service of every member. — Any
one can give his cup of cold water. One says, " I have no-
thing to give." Then you are not a child of God. The
devil never has children that are blind, and deaf, and
dumb ; no, he never has such children ; neither has Jesus.
You can attend with regularity. This is your cup of cold
water, if you can do nothing else. You can invite some one.
You can visit ; you can give a tract. This is your cup of
cold water. You cannot pray publicly ; well, pray privately.
Do not wait for something great. Some will sing only in a
concert. Some Christians find work to do only in the time
of revival. Let it not be so with you.

SERMON XII.

GOD REMEMBERING NOAH.

Woodstock, 1871.

^* And God remembered Noah, and every liviny thing, and all the
cattle that was with him in the ark ; and God made a wind to pass
over the earth, and the waters assuaged." — Gen. viii. 1.

The difference between a common historian and an inspired
historian, recording historical events, is very great. One
sees the hand of God everywhere ; tba other sees it nowhere.
Macaulay uses the personal pronoun / four times in his first
four sentences, in writing the History of England. Captain
Lysias, in writing to Felix about Paul, refers to himself and
what he had done five times in a few sentences. The in-
spired writers never say anything about themselves, but
ascribe everything to the hand of God. This is one of the
great differences between a spiritual and a carnal mind. I
think it is a sure sign of growing spirituality to see the hand of
God in all things. The carnal mind does not want to see
God, but the spiritual mind lives in Him. The believing
soul remembers God, and " God remembered Noah." This
was —

I. An act of grace to Noah. — The circumstances of
Noah were trying. He had received no special communica-
tion from God in many months, and was surrounded by
darkness, blackness, and tempest.

God Remembering Noah.

285

1. Noah might fear that he was forgotten. — But God
never forgets his people. " Can a woman forget her suck-
ing child, that she should not have compassion on the son
of her womb ? Yea, they may forget, yet will not I forget
thee. Behold, I have graven thee upon the palms of my
hands, thy walls are continuallylDeforeme:" Isa. xlix. 15, 16.

2. This was a special remembrance. — The sun, and rain,
and dew, fall upon one man as well as another, but covenant
blessings are special blessings. God '* maketh his sun to
rise on the evil and on the good, and sendeth rain on the
just and on the unjust." The remembrance of Noah was a
covenant blessing. "But with thee will I establish my
covenant, and thou shalt come into the ark, thou, and thy
sons, and thy sons' wives with thee:" Gen. vi. 18. It was
also a covenant of providence. All God's covenants are
established. Covenants, generally, are mutual agreements.
Noah was to build an ark, and God was to take care of him.
God remembers the covenant of grace made with his people
in Jesus, before the world began.

3. The way in which Ood remembered Noah. — He kept
him safely in the ark. When his purposes were satisfied,
he delivered him. So God will assuredly deliver all his
people from every temptation, trial, and judgment, and at
last receive them to himself in glory. God remembers the
returning prodigal, to accept, pardon, justify, save, and finally
to elevate him to glory.

This remembrance was not only an act of grace to Noah,
but —

II. An act of kindness to the cattle. — He remem-
bered the cattle in Nineveh: Jonah iv. 11. The tender
mercies of God are over all his works. All his creatures wait
upon him, and he gives them their meat in due season.
David says : " Thou openest thy hands, and satisfiest the
desire of every living thing :" Ps. cxlv. 15, 16. The creature
waits, God opens his hand and satisfies. The food is all

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prepared. His family is numerous, but his granaries
are large, his table abundant, so that all wants are
supplied. The provisions of grace are as large as the provi-
sions of provilence. There is the great gospel feast. All
things are ready.

III. An act of power over the earth. — The kingdom
of God is universal, and he reigns over all things in heaven
above and in the earth beneath.

1. God rules over the Tiatural world. — All the elements
of nature seemed as if they were let loose. The fountains of
the great deep were broken up. The windows of heaven
were opened, and the rain was upon the earth forty days
and forty nights. Floods and storms, earthquakes and tor-
nadoes come and go at his command. God brings about
great events in a gradual manner. The flood gradually
came and must gradually disappear. — (1.) The fountains of
the great deep are sealed up and the rain is restrained.
God has a key to open the fountains of the deep and a key
to close them again. He can open and shut the windows of
heaven at his pleasure. — (2.) The ark rested upon the Mount
Ararat. Noah, I suppose, had no way of steering the ark.
He was especially under the direction of heaven. So are all
God's children. — (3.) The waters decrease continually. When
our trials have done their work then God will remove them.
We shall come forth as gold. — (4.) He sent forth a raven,
which went to and fro till the waters were dried up. It went
to and fro, wandering away from the ark, as the carnal
heart wanders away from Christ. — (5.) Then the dove was
sent forth, but it returned to the ark a time or two ; the
third time it returned not. — (6.) Now the covering was
taken from the ark. Noah looked around him, and when
the dry land appeared God called him forth. Observe how
everything was done by Divine command.

2. Ood rules over the spiritual world. — He curbs Satan :
Rev. XX. He cast out unclean spirits, and quickened dead

God Remembering Noah.

287

souls to life, when they were dead in trespasses and in sins.
He sanctifies the believer, and makes bi^i meet for heaven.
Beloved, let us never rest satisfied, till we have good evidence
that we are sons and daughters of God.
From the subject we learn —

1. God never forgets his 'people. — He did not forget Israel
in Egypt. Elijah was fed by the ravens. The three Jews
in the fiery furnace were remembered. Jesus asked the
twelve disciples, " Lacked ye anything ?" and they said,
"Nothing." He will never forget us ; let us never forget
h:*n. This will be a growing evidence of the spirituality
of our mind. A spiritual mind loves to think of Jesus. It
cannot feed on husks. It must be in its Father's house, where
there is bread enough and to spare.

2. The Christian will he delivered out of all his troubles.
— Sometimes he is ready to say, " that I had the wings of
a dove, for then would I fly away and be at rest : Ps. Iv. 6.
I would fly away from every trouble, trial and affliction,
and be at rest. There is a place of rest, perfect everlasting
rest, but it is not on earth. It remains for the people of
God. It is in heaven. In this world we carry our troubles,
as well as our sins, with us ; but both will be left behind
when we leave this world and rise to glory.

3. God also remembers the sinner. — He remembered
Babylon, and said, "I have remembered her iniquities:"
Kev. xviii. 5. Sin must be punished if it is not pardoned,
and the sinner, if he is not saved, must fall beneath the
stroke of Divine justice. But God now remembers you in
mercy. Come, for Jesus died. ^.. here sin abounded grace
did much more abound. Hence he is able to save to the
uttermost all that come unto God by him.

SEKMON XIII.

BRINGING SINNERS TO JESUS

Woodstock, 1868.

"And he brought him to Jesus." — John i. 42.

There is nothing more delightful than to see a Christian
laboring to bring sinners to Jesus. It is well to see a phil-
osopher searching for wisdom. Sir Christopher Wren,
building St. Pauls, or Hugh Miller digging down in the
bowels of the earth and reading lessons in geology, just as a
lUtle boy reads his alphabet — all is well; yet such work
bears no comparison to the work of the Christian. " I
magnify," says Paul, " my office and work, but not for my-
s'elf." To see Paul going up and down on his missionary
journeys, Carey toiling to give the Bible to the millions of
India, Judson threading the jungles and rivers of Burmah
to win souls ; to see the humblest Christian leading a sinner
to Christ, is the most glorious sight on earth. "We must be
impressed with this, as we live to bring sinners to Jesus.

I. The sinner's condition.

1. His 'distance from Christ. — The sinner is "far off"
from Jesus : Eph. ii. 13. Like the prodigal, he is in a far
country, a land of famine and death. His distance from
Christ is one of character, not of miles. Man is unlike
Christ. Hence he is an alien from the commonwealth of
Israel, a stranger to the covenant of promise : Eph. ii. 12 ;
Acts xxvi. 17, 18.

Bringing Siniiera to Jesus.

289

2. His state of Jielplesaness. — Sin has not 'only robbed
us of light, and pf aco, and joy, but of all our moral strength.
The sinner is " without strength," as well as without light
and righteousness. He is like Samson, shorn of his locks,
as he laid his head in the lap of Delilah, or the man who
fell among thieves, and was ^.caten and left for dead. Sin
weakens, and then destroys. Yes, my beloved, you are by
nature dead in trespasses and sins.

3. His insensibility to danger. — Sin blinds tho eyes.
Jesus said to the Jews, in reply to the question, " Are we
blind also?" "If ye were blind, ye should have no sin:
but now ye say, We see ; therefore your sin remaineth :"
John ix. 40, 41. This teaches that pride and self-confidence
are the cause of the sinner's condemnation. He is blind to
Christ, but will not admit it ; guilty, but will not own it ;
lost, but will not come to Jesus for salvation. Observe here
the persons whom Jesus charges with blindness. Not the
poor, the illiterate, the unlearned, but the graduates of the
schools of learning, the rabbles, the doctors, the learned, the
very teachers themselves. They were blind. Look through
the whole history of the church, and you will find there
have been blind teachers of the blind in every age. I re-
member that Abraham BoQth says he fears that a larger pro-
portion of the public teachers of religion will be lost, than
from among any other class of professional men. Hence the
sinner's entire insensibility to danger. Sinai does not
alarm him. Calvary does not attract him. He will sit at
the feet of Moses without uneasiness, as at the feet of
Jesus without any emotion of love. He is lost and dead,
insensible to danger, and must perish without the special
interposition of Divine grace ; some one must bring him to
Jesus or he will never come at all Hence —

n. The Christian's commission. — Next to the fact of
having been brought to Jesus, we must rank in importance
our duty to bring others to Jesus. In this work we must
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look for the Divine strength, and the outpouring of the
Holy Spirit. To be successful in this work, there must be,
as to ourselves, —

1. Conversion to God. — This lies at the foundation of all
usefulness, as well as at the foundation of our salvation.
He brought him to Jesus. Andrew himself had been
brought to Jesus, before he brought his own brother Simon,
But how can one poor sinner bring another sinner to Jesus ?
In the same way as James says, he that saveth a soul from
death shall hide a multitude of sins. We cannot do either
the one or the other meritoriously, that is the work of
Christ ; nor effi^caciously, that is the work of the Spirit ; but
we can do it instrumentally, as Andrew, in the case of his
brother. That is the work of the Christian.

2. Knoivledge of Christ. — When he had found his brother,
the first thing Andrew said to Simon, was, " We have found
the Messias." So when Philip found Nathanael he said,
" We have found him of whom Moses in the law, and the
prophets, did write, Jesus of Nazareth ths son of Joseph."
We must have a knowledge of that which we offer to teach.
If we know Christ, then we can tell of Christ to others.
These brethren speak knowmyly, exultingly, joyfully,
"We have found him!" Their discovery filled them with
greater joy than that of Archimedes, when he exclaimed, "I
have found it!" — that is, he had discovered the method of
detecting the alloy of baser metal in Hiero's crown. O to
find Christ!

In addition to conversion and knowledge, there must
be —

3. Love for soids. — How we toil to acquire that which
we love. How the warrior toils, how the philosopher studies,
how the miser wearies himself, and shall not the Christian
travail night and day to bring sinners to Jesus ? How many
perils passed through in winning 'souls to Jesus ! O what
love for His people Moses manifested when he said : "

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291

Lord, this people have sinned a great sin, and have made
themselves gods of gold. Y"et now, if thou wilt forgive
their sin — ; and if not, blot me, I pray thee, out of thy book
which thou hast written," Hear David cry: "O Absalom,
my son^ my son, would God I had died for thee!" How
Paul travailed in birth for souls. But, above all, think of
the love of God, in giving His Son, and Jesus, in dying for
sinners.

" for such love, let rocks and hills

Their lasting silence break ;
And all harmonious human tongues,

The Saviour's praises speak."

Now, 1. Have you brought any one to Jesus ? 2. Have
you been brought to Jesus ?
We see, from the subject, —

1. The nature of true religion. — The ''grace of God in a
man's heart brings him to Jesus,and the moment he is brought,
he goes in search of his brother to bring him to Jesus also.
"And who is my brother?" do you ask ? Every one around
you. In Andrew, the woman of Samaria, Carey, Judson,
and such like, we see the nature of Divine grace. It is not
to be monopolized ; it is not to be hidden under a bushel ;
but seeks to diffuse itself and fill other hearts. It does not
wait for the sinner to come, but goes after him. Husbands
bring, or should bring, their wives; brothers their sisters,,
sisters their brothers. But mark —

2. The aim of gospel grace : — to bring sinners to Jesua. —
It is not enough to proselyte, or bring them to the sanctuary,
to the ordinances, or to our own theory of religion ; but
bring them to Jesus. When the disciples could not cast out
the unclean spirit, Jesus said, "Bring him hither to me."
And again, "Come," but it is, "Come unto me." Do not
stop short of Christ. "Jesus only;" for unless the sinner is
brought to Jesus, he cannot be saved.

3. The peril of tJw sinner. — He is away from Jesus.

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Look at his blindness, helplessness, and insensibility to
danger. He calls darkness light, and Ifght darkness. He
puts evil for good, and good for evil. He sees nothing
clearly. Sin has blinded his eyes. Go, seek him; warn
and invite him earnestly. " Bring him to Jesus."

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SERMON XIV.

THE FRUITLESS VINE,

Woodstock, 1868.

"Return, we beseech thee, God of Hosts: look down from
heaven, and behold, and visit this vine." — Psalm Ixxx. 14.

All manner of learning is useful to the Christian; not
only to Christian ministers, but to every disciple. We
should cultivate a taste for natural scenery. Jesus takes
his illustrations from nature, and not from art. The
objects of art change, but natural objects always remain the
same. When you see a lily, a rose, a flock of sheep, or a
vine, you see an example of this. The Jewish people were
compared to a vine which God had planted, (v. 8.) They
were originally a noble vine; wholly a right seed: Jer. ii.
21. In applying this to ourselves, as before us in the text,
we shall speak first of the figure employed, and next, of the
blessing asked.

I. The figure employed. — Look down .... and
visit this vine. The vine of the Old Testament Church was
brought out of Egypt and planted in Canaan. God cast out
seven nations to make room for this one. The vine in the
text is the Old Testament Church, and David pleads in its
behalf. The figure may be viewed as representing the
Church —

1. In its iveakness. — Unlike the trees of the forest,

).)

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Sermons of Rev. John Bates.

towering aloft in their own trunk, and standing firm on
their own root, the vine is weak and helpless. In loftiness
it yields to the cedar, in strength to the oak, and in beauty
to the palm or the fir. The greatness of Jesus was spiritual
greatness. The same must be true of us. It is of no use
to vie with the world in pomp and wealth. It will always
leave us behind in these. If we look at' the vine as our type,
we are reminded of our weakness. "Without me ye can
do nothing." This means separated from me, as a branch
when broken from the tree, you will perish.

2. Its dependence. — What tree is more helpless than a
vine 1 It requires always a support, something by which it
can be sustained, something stronger than itself. So we
must lean on Jesus. W<. must depend on His grace. "Who
is this that cometh up out of the wilderness, leaning on her
beloved?" Not her own reason, her own works, her own
righteousness, her own efficient strength, but this beloved
and this strong one. " Of Him are ye in Christ Jesus, who
of God is made unto us wisdom, and righteousness, and
sanctification, and redemption ; that, according as it is
written. He that glorieth, let him glory in the Lord:" 1 Cor.
i. 30, 31.

3. Its fruitfulness. — The vine is of value only in so far
as it is fruitful. It bears a delicious fruit, and on this ac-
count it is cultivated, and highly prized. But if it fail in
this it is worthless, and is " cast into the fire." " Son of
man, what is the vine tree more than any tree, or than a
branch which is among the trees of the forest ? Shall wood
be taken thereof to do any work ? or will a man take a pin
ofi'it to hang any vessel thereon?" Ez. xv. 2, 3. Israel had
degenerated. They had become an empty vine: Hosea x. 1.
It is true, indeed, that we read how God had caused it to
take deep root, so that it filled the land. The hills were
covered with the shadow of it, and the boughs thereof were
like goodly cedars. "She sent out her boughs unto the sea,

IF I

The Fruitless Vine.

295

and her branches unto the river:" Ps. Ixxx. 8, 9, 10. This
vine had spread eartward and westward, north and south,
and is described as being great and flourishing. But you
will observe, my beloved, that not a word is said about its
fruitfulness. Israel had degenerated, and when God looked
for grapes, lo, there was nothing but wild grapes. We
read of its shadow, its boughs, and its branches, but that is
all. See what a deplorable state Israel was in ! Let this
be a wc ruing to us. We may have families, oui worldly cir-
cumstances may prosper, we may send out our missionaries,
and our shadow, with our boughs and branches, may spread
far and wide ; yet, after all, there may be no fruit. What
if we should be an empty vine, like Israel, bringing forth
fruit unto ourselves alone ? When we live to ourselves, and
say, " Soul, take thine ease," we may expect that God will
soon remind us of our condition ; and if his grace does not
save us, we shall be lost forever.

II. The blessing asked. — " Return, we beseech thee, O
God of hosts, look down from heaven, and behold and visit
this vine." David asks for three things in this prayer, all
equally applicable to ourselves. He asks God —

1. To return. — Jehovah had left them, and, as the result,
the vine was barren. The hedges were broken down, and
the beast of the field ravaged the vineyard. O, my beloveil,
if God leaves us, there is nought in the future but ruin. O
that Jesus may return, abide, and remain with us !

2. To behold. — "0 look upon us in our low estate. Look
down from heaven." God is up on high. Jesus ascended
up where he was before. "God is gone up with a shout, the
Lord with the sound of a trumpet:" Ps. xlvii. 5. Heaven is
a place of prospect. God can see every thing from his
throne in glory. He sits there a king, surveying all the
empires of the earth ; as a fjenercd, marking and guiding
the whole battle. Heaven is a place of poiver. God can
send destruction to his enemies or triumph to his friends.

•

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Sermons of Rev. John Bates,

Heaven is a place of blessing. All blessings come down
from heaven. "Do not err, my beloved brethren, every
good gift, and every perfect gift is from above, and cometh
down from the Father of lights:" James i. 16, 17. What-
ever blessing we receive comes " from ; bove." Christ him-
self came, from above, and all blessings followed in his
train.

3. To msit—David prayed that God would visit them.
He did not specify any particular blessing. Like the poor
blind man, who asked for mercy, without specifying any
particular mercy, until Jesus asked, "What wilt thou
that I shaU do unto thee ?" and he said, "Lord, that I may
receive my sight?" 0, my beloved, we need a visit from
God. Let us ask God to visit us with a spirit of prayer. I
say—

1. With a Spirit of prayer. — Let this prayer be our
model ; short, hearty, pleading, and full of faith. O for a
spirit of prayer ; not merely the gift of prayer, but the spiiit
of prayer.

2. A season of revival. — The prayer of David is one of
increasing fervor. In verse third he simply says, " O God,
cause thy face to shine, and we shaU be saved." In verse
seven he says, " O God of hosts, cause thy face to shine, and
we shall be saved." In verse nineteen he prays, " Turn us
again, G Lord, God of hosts, and cause thy face to shine,
and we shall be saved." for a revival in the heart, the
family, the Church; a revival of bible knowledge, bible piety
bible zeal, and bible consecration of heart, and mind, and
soul to God !

3. The conversion of sinners. — Nothing short of this
should satisfy us. Unless we are sinners brought to Jesus,
there can be no real joy. The new birth lays the foundation
of all Christian piety, and the conversion of a large number
of sinners means the enlargement of the kingdom of God,
both at home and abroad. "Return, we beseech thee,

The Fruitless Vine.

297

God of hosts, look down from heaven, behold and visit this
vine.

Now, 1. Jesus is the root of this vine. 2. Believers are
the branches of this vine. We stand in need of two things :

1. We should pray God to return — O that we might
have God in our midst ! How he would enlighten, warm,
bless, enlarge. O for the visit of our Heavenly Father!
Then might we rejoice if God were dwelling amongst us.

2. We should 'prepare for His visit. — We read. that when
the marriage of the Lamb was come, " His wife made herself
ready:" Rev. xix. 7. We must be in a watchful, waiting
attitude. When God draws we must run, when he speaks
we must hearken, when he comes, we must be ready to re-
ceive him. The "readiness" of a beggar 'is his necessity.
God visits the beggar, the prisoner, the sick, the lost.
that 4ie^ may visit this vine! Then shall it bring forth
much fruit, and we shall prove ourselves to be true and
living branches of that true and living Vine, in which the
fulness of life and fruitfulness is found.

J',

/ .

Part III.

ESSAYS AND ^ETTERS,

THE SECOND COMING OF OUR LORD.

WILL JESUS COME AGAIN AND REIGN PERSONALLY ON THE

EARTH, WITH ALL HIS SAINTS, FOR A THOUSAND YEARS,

BEFORE THE LAST DAY ?

As Milton says, " Great books are not necessary to determine
great matters," let us prayerfully look at this subject, and
try to give a short scriptural answer.

Will Jesus come again ? Yes ; all Christians, I think,
believe in the second coming of Christ : Matt. xvi. 27 ; xxv.
31; Acts ill.

But the tiTTie when Jesus will come, i3 unknown. The
exact period where we now stand in the prophetic range,
from the fall of man to the day of judgment, no one can tell.
Mr. Wolf, Miller, Begg, and all others who have had the
folly to fix the date of Christ's return, have always been in
error. What presumption, for man that is " but of yesterday
and knoweth nothing," to fix the time of the second advent !
Jesus says, " But of that day and hour knoweth no man ; no,
not the angels which are in heaven:" Mark xiii. 32."

Christ's return is not only unknown, but I suspect it is
far distant — (1.) Jesus will sit at God's right hand until
all his enemies are made his footstool: Ps. ex. 1. — (2.) The
heavens must receive, retain, or hold Jesus until the time of
the restitution of all things, or till all prophecy is fulfilled,
" which God hath spoken by the mouth of all the prophets
since the world began:" Acts iii. 21. — (3.) The Jews will be

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"WPT"

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Essays and Letters of Rev. John Bates.

converted before Jesus comes, and that will not be " until
the fulness of the Gentiles be come in," for it is through
Oentile mercy that they will "obtain mercy:" Rom. xi. 25,
31. — (4.) "In the last days scoffers" shall come, "walking
after their own lusts, and saying, when is the promise of his
coming?" 2 Peter iii. 3, 4. The distinctive feature of this
sect is not infidelity, error in doctrine or morality, but they
will deny the coming of Christ. No such sect has yet arisen ;
but they must appear before Jesus comes. — (5.) Jews and
Gentiles will be converted and unite in one church : Rom. x.
12 ; Gal. iii. 28. — (6.) When Jesus comes his mediatorial
office will cease, and the day of judgment begin. " When
the Son of Man comes, then shall He sit upon the throne of
his glory" to execute judgment: Matt. xxv. 31. These and
various other events must occur at or before Christ's coming,
so that his second coming is not yet.

Those who believe that Jesus will shortly come, lay great
stress on the admonitions given, which seem to teach his
speedy return, such as Rev. xxii. 2. Now to believe that
Jesus intended to teach that he would come in a year or two,
or even in one thousand years, knowing as we do that two
thousand years are past, and he has not yet returned, would
be to deny his claim either to honesty or to infallibility ;
hence Jesus could not have intended that Christians should
live in the daily hope of his speedy return. Those who then
taught such a doctrine were in error, and so all who teach
the daily hope of his quick return in the present day are in
error now. No doubt the great event is nearer now than it
was then, but a very long period, in all probability, will pass
away before the glorious day arrives.

All the errors mentioned in regard to the second coming
consist in dating it too early: Matt. xxiv. 48, 50; 2 Thess.
ii. 1, 2 ; 2 Pet. iii. 3-8. From that day till now, all who
liave fixed the time of Christ's return, have fallen into the
same error. Time after time the day has been fixed for

The Second Coming of our Lord.

303

Christ's coming by some adventists, and time after time
their folly has been made manifest to all men. Noiu it is
confidently affirmed that Jesus "may come in 1866, but it
cannot be later than 18G8." It will soon be known whether
this prophecy is true or false.

But when Jesus comes, will he reign personally on the
earth with all his saints for a thousand years he/ore the
last day ? I believe there is no part of Divine truth which
expressly teaches such an idea. I say there is no passage
in the word of God which expressly teaches that Jesus will
reign personally on the earth, with all his saints, for a
thousand years, before the last day.

Indeed, it is my conviction that we have no scriptural
evidence for believing that Jesus will ever stand upon this
earth in its present condition, not to say dwell, or reign
upon it with his saints. No doubt but he will appear
"intJie air"&a Paul says; but that he will not come to
dwell upon the earth as it now lies under the curse of
God, I think may be inferred from the unsuitableness of his
"glorified body," to occupy such an abode of sin, sorrow, and
death. True, " The Lord himself shall descend from heaven,"
but where luill He descend to ? Instead of his coming
to reign upon this earth, Paul says, " Then we which are
alive and remain, shall be caught up ... to meet the Lord
in the air:" 1 Thess. iv. 17. So, then, instead of Jesus com-
ing to be with us in this earth, we are to be caught up from
this earth to meet Jesus above in the air ; "andj so shall ive
ever he with the Lord!'

Jesus reigns on, or over this earth, now, as the sphere
of his dominion, but not as the place of his abode. A king
reigns wherever his laws are executed. Queen Victoria
reigns over all her colonial possessions, though absent, be-
cause her authority is supreme. The President reigns over
all his " territorial domain," though he does not live there,
because his authority is law. So Jesus, though absent.

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Essays and Letters of Rev. John Bates.

reigns on the earth. If any one believes that Jesus does
not reign on the earth now, let them remember that " all the
inhabitants of the earth are reputed as nothing ; and he
doeth according to his will in the army of heaven, and
among the inhabitants of the earth, and none can stay his
hand, or say unto him, What doest thou?" Dan. iv. 35.

I never read in Scripture that Jesus will come and reign
personally on this earth, yet, I do read, that when he comes
again, " He shall sit upon the throne of his glory, and be-
fore him shall be gathered all nations:" Matt. xxv. 31, 32,
for the purpose of executing judgment, and not for the pur-
pose of reigning on the earth with his saints.

The Bible never teacheif that believers will be raised up
a thousand years before the last day. Saint and sinner will
be both raised up at the same time. " Marvel not at this; the
hour is coming in the which all that are in the graves shall
hear his voice, and shall come forth: they tliat have done good,
unto the resurrection of life, and they that have done evil
unto the resurrection of damnation:" John v. 28, 29. This
proves that the godly and ungodly will both be raised up
together. " The hour" cannot mean two different periods
of time a thousand years apart, but one short period of
time, in which all the righteous dead and all the wicked
dead will be raised up by the one voice of the Son of
God.

In reference to believers, Jesus expressly affirms, four
times, " I will raise him up at the last day:" John vi. 39, 40,
44, 54. Moreover, the last day, in which believers will be
raised up, is the day of judgment, for Jesus says, " The
word which I have spoken, the same shall judge him in the
last day:" John xii. 48. It is very plain, then, that the
righteous and the wicked will all of them be raised up at
the last day, and this last day is also the day of judgment;
which entirely overthrows the theory which affirms that
believers will be raised up a thousand years before the day

The Second Coming of our Lord.

305

of judgment, "to reign with Jesus a thousand years before the
last day."

In conclusion, we plainly see that the doctrine of the
personal reign of Christ, like many other errors, rests
entirely on inference, or the interpretation of man, and not
on the plain statements of Scripture itself. Let us rejoice
that Jesus is King in Zion, and shall spiritually reign far
more gloriously than he ever has done at present. A golden
age awaits the Christian Church. The kingdom of Jesus
shall come, " not in word," as a formal show, " but in
power," edifying believers, converting sinners to Jesus, en-
larging the Church. The reign of Christ is spiritual in its
nature, and his kingdom is not meat and drink, but right-
eousness, and peace, and joy, in the Holy Ghost: Rom. xiv.
17. His reign will be spiritual also, corresponding to the
nature of his kingdom. It is a kingdom "within us^' and
" Cometh not with observation," that is with external pomp.

Cherish, then, a spirit of holy watchfulness, lest Jesus,
coming suddenly, find you sleeping. "And what I say unto
you I say unto all, Watch:" Mark xiii. 36, 37.

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THEORIES OF P L YMOUTHISM.*

I''

I HAVE been requested to give you a few thoughts on the
theories of Plymouthism. As Plymouthism is in an imperfect
state, any remarks as to its theory must be imperfect also.
Worcester says that a theory is founded on inferences drawn
from* principles which have been established by evidence
Theory and theoretical are properly opposed to practice and
practical. A theory is a complete system of suppositions, put
together for the purpose of explaining all the facts that be-
long to some one system.

It is difficult to know what f*lymouthism is. The litera-
ture of this sect, though exceedingly diversified, is not very
abundant, and withal it is difficult to understand. Mr.
Darby says : " Not one in a hundred of the brethren under-
stand my doctrine.""!' Perhaps we have no right to say what
an author believes, for his heart may be at war with hi.s
words, but we may surely say what an author writes.
There are so many sects and opinions in Pljnnouthism, thcat
it is puzzling to enumerate them. Like Joseph's coat, it
has many colors. One says, " I am of Miiller," another says,
" I am of Newton," and another exclaims, "I am of Darby."
There are three heads of one system, hence the child must
be a monster. Here are wheels within wheels, party within
party, sect within sect, and theory within theory, all known

* Bead at Woodstock, Ontario, before the Ministers' Institute, Oct. 1869.
+ T^e Close of Twenty-eight Years, p. 24.

Tlieoi^ of Plymouthism.

307

by the general name of Plymouthism, bianching out into a
variety of sects, as they rank themselves under their several
leaders. Hence not only the tlieorij but the tfi£oriea of
Plymouthism.

Now, if I should bear hard on such a system, let me re-
mind you of the words of Bishoj) Burnett. He says, " What-
ever moderation we may owe to men's persona, we owe none
at all to their errors." I write not against the men, but
against their system. Plymouthism is full of strange fire
and full of despotism, concealing a hand of iron in a velvet
glove. Plymouthism —

1. Is a theory of Self-exaltation. — If they do not claim
infallibility, they condemn every body except themselves.
Only just think of about a dozen men calling themselves
" the one assembly of God in London," " the one church of
God in London," thus affirming that there is but " one as-
sembly of God in London," hence all besides themselves are
apostates,* Plymouthism —

IL Is a theory of Proselyting. — As early as the year
1846 some of these Brethren crept into Mr. Evans' church,
John street, London — the predecessor of Hon. and Rev.
Baptist Noel — and drew away about fifty members after
them.-f* This is not the first time that Plymouthism has
been strengthened from other churches. It is true that this
church is open communion, and the members of such churches
are more liable to be led astray than those of strict Baptist
churches. Regular Baptist churches are like Jerusalem,
builded as a city that is compact together, and if we remain
true to our principles, Plymouthism can never make a
breach in our walls. As regards making proselytes, C. H.
M. says : " Our business is with the saints" in order to get
them out of other systems into their own. They look upon
all other churches as lying in a state of ruin. Like the Phari-

* Exclusive Brethren, their Origin and Discipline, p. 48.
\Evang. Ch. Mag., 1840, p. 206.

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Essays and Letters of Rev. John Bates.

h.il

II .i J.

I i.

S3es of old, they would compass sea and land to make one
proselyte, and when made, he becomes discontented, restless,
sectarian, and as proselyting as themselves.

III. Plymouthism is a theory of false interpretation. —
Nearly all their peculiarities rest on a false principle of in-
terpretation. It is like a rotten building on a rottten found*
ation. "Thy first father hath sinned," says Isaiah, "and
thy teachers," or interpreters, as it is in the margin, " have
transgressed against me:" Isa. xliii. 27. Even the apostles
sometimes misrepresented, or erred, when interpreting the
words of Christ. For example, Jesus said, in reference to
the beloved disciple, •' If I will that he tarry till I come,
what is that to thee?" Immediately the saying went
abroad that John " should not die," Now, John knew that
this statement was wrong, so he tells them exactly, word
for word, what Jesus did say. We have to do this especially
with the Plymouth Brethren. They profess great regard
for the word of God, yet they do not like to have their
peculiarities tested by Scripture. The peculiarities of Ply-
mouthism rest on their interpretation of God's word, rather
than the word itself. We must reject their interpretation,
and carry them back to the express words of God. Like
John, we must appeal from the fallible interpreter to the
infallible text, repeating word for word, without comment,
the express words of Christ. This is logic that cannot be
gainsaid. Many of the errors of Plymouthism originate
just at this point ; but we must remind them of the very
words of the Holy Ghost. Plymouthism —

IV. Is a theory of variations in doctrine and practice.
— We need not marvel at this, since Mr. Darby says " not
one of the Brethren in a hundred can understand him." He
has changed his opinions several times, and on two occa-
sious, says Mr. Dorman, after being with him for twenty-
eight years, he has separated from the Brethren.* Perhaps,

' At the Close, &c., p. 67.

T/ieories of Plymiouthiam.

309

after forty years of vacillation, Mr. Darby may peradventure
remain where he is.

" Thns weather-oocks, which for a while
Have turned abont with every blast,
Grow old and destitute of oil,
Bust to a point, and fix at last."

Almost every point of true and false doctrine is found
among the Brethren. Their faith seems as diversified as
the colors of a chameleon. Plyraouthism is one thing in
one man, and something else in another. This is the reason
why we have Mullerites at Bristol, Newtonites at Plymouth,
Kellyites at Dublin, and Darbyites in other places. It is
more difficult to grasp Plymouthism than anything else.
When you think you have hold of it, then it wriggles and
slips through your hand like an jeel. You put your finger
upon it, but, like the Irishman's flea, it has hopped away.
You are sure that it is under your foot, and stoop to see
what it is, when lo! it is gone. Mr, Mliller teaches one
thing, Mr. Newton another, and no one can tell what Mr.
Darby teaches, for he himself confesses that not one in a
hundred can understand him. He changes so often that he
never stands long enough in one place for you to take his
photograph. He surrounds himself with so much mist that
you cannot see him distinctly, or if you do. no one can tell
whether it is Mr. Darby of to-day, or Mr. Darby of yester-
day. Plymouthism is chaotic, without form or void, having
no creed, no church, no pastor, and no system ; a sort of
thin vapor which is every where and yet no where; but at
length it crystalized in the " exclusive Brethren," took a
tangible form, and they announced themselves as " the one
assemblv of God in London."

Well, we think that we have Plymouthism at last ; but
we are mistaken. One party nurse this " one assembly of
God in London," on their knee as a true-born child, but an-
other party look upon it as an Ishmaelite, and reject it as

310

Essays and Letters of Rev. John Bates.

i.-i!<

an illegitimate offspring. In fact, after wading through
about twenty books and pamphlets, I confess that I do not
know what Plymouthism is. But then, if only one brother in
a hundred can understand Mr. Darby, you need not wonder
if only one alien in a thousand can so understand him.
The en'ors taught by Montanus, in pretending to a new
revelation ; by Pelagius, with his notions of free-will and
meritorious work; by Socinius, in his denipJ of Chrisf.s
divinity ; and by Erastus, in his denial of church discipline,
and his laxity in general, all appear to be in their system,.
so far as their system is developed ; or if they are not so yet
"developed," Plymouths appear to be standing oa the very
threshold of these deadly heresies. No wonder Mr. Darby
should affirm that Mr. Newton "received his prophetical
system direct from Satan,* or that when Mr. Dorman asked
him to renounce his error about the non-atoning sufferings
of Christ, he should charge him, after being h^s intimate
friend for twenty-eight years, with being influenced by a
"wile of the devil." -f- Mr. Mackintosh, in his notes on Levi-
ticus, first edition, speaks of Christ's "heavenly humanity."
Mr. Newton is charged with giving Christ a sinful human-
ity, and Mr. Darby so divides the life of Christ as to make
it questionable whether he is sound on this point himself :
averring that at his death he laid down one life and left it
behind him, and at his resurrection took up another life and
carried it with him to heaven. J Jesus took up the same
life that he laid down, otherwise it was a creation, and
not a resurrection. " I lay down my life," says Jesus. " I
have power to lay it down, and I have power to take it
again. This commandment," etc., Jno. x. 18. But Ply-
mouthism —

* Exclusive Brethren, p. 145.

+ Cldie of Twenty-eight Years, p. 11.

llbid, p.p. 40, 42.

f ; * 1

Theories of PlyTnouthism.

311

V. Is a theory that unsettles every thing and estab-
lishes Tiothing. — They are unsettled themselves and they
unsettle —

(1.) The churches. C. H. M. says : " We utterly repudiate
the idea of men setting about church-making. . . . We
have no business to form ourselves into a church."* The
apostles, however, formed churches, and they tell us that the
church is the pillar and ground of truth. It is in the
church that we expect to see the truth understood and be-
lieved, and by the church that we expect to see the truth
maintained and extended. As to the perpetuity of the
church, it is built upon a rock, against which the gates of
hell will never be able to prevail. They unsettle —

(2.) The ministry. Plymouthism denies the existence of
the ministry, as well as the existence of churches. C. H. M.
says : " We have no business to ordain office-bearers," and
repudiates the idea of pretending to ordain men.f Mr.
Darby denies that the people have any right to choose min-
isters. J In opposition to this, Jehovah says : "I will give
you pastors according to mine heart, which shaU feed you
with knowledge and understanding: " Jer. iii. 15. This agrees
with the teaching of the New Testament. The word " Shep-
herd," and word "Flock" are relative tenns, and one cannot
exist without the other. Besides, elders were to be ordained
in every church. It may be very well to run all over the
country, like the Plymouth evangelists, as Lord Cecil, Darby,
Russell, Needham, and others, but in the beginning it was
not so. Paul does not say that elders were ordained to run
from place to place and from church to church, but that
elders were ordained in every church. The first churches
had stationary pastors, though they engaged in missionary
work, and sent forth itinerating evangelists.

* TA? Assembly of God, p. 49.

+ The Assembly of God, pp. 49.

{ Darby on the Christian Ministry, p. 4,

312

Essays and betters of Rev. John Bates.

!l''

It;

It Jill

If it was scriptural for apostolic churches to ordain elders,
it -will be difficult for Plymouthism to prove that it is un-
scriptural for churches to have elders now. In fact, every
example is on our side and against them. The New Testa-
ment mentions no class of teachers, or evangelists, corres-
ponding to the teachers or evangelists of Plymouthism.
The evangelists of the New Testament were members of some
church, sent forth with the approbation of the churches ; and
when sinners were converted to God they were baptised,
organized into churches, and had pastors ordained over
them. Each church sustained its own pastor. But the
theory of Plymouthism is not only different ; it is antr-gon-
istic to this. A number of evangelists, like Lord Cecil,
Russell, Darby and others, run about the country just as
they please, without being sent by any church, denying, in-
deed, the existence of a church at all. Some of them refuse
to baptize their own converts, refuse to organize churches,
or to ordain pastors over them. I say, and I say it with an
emphasis, that there were no such evangelists as these ever
appointed in apostolic times, running about from place to
place and from church to church, unconnected with any
church, and without responsibility to any body of Christian
men.

Do you ask why teachers are necessary ? Paul replies
in this wise : " For the perfecting of the saints, for the work
of the ministry, for the edifying of the body of Christ, tiU
we all come, in the unity of the faith and of the knowledge
of the Son of God, unto a perfect man ... for the in-
crease of the body unto the edifying of itself in love:" Eph.
iv. 11-16. Have these duties ceased ? Are they not as
necessary now as ever? In rejecting the pastoral office,
Plymouthism has been sowing to the wind, and is now
reaping the whirlwind. There is no class of saints who need
a good gospel ministry more than the Plymouths^ that they
may be edified and furnished, yet they reject God's own

'\l^

Theories of Plymouthiam..

313

way to this end. The Brethren have made a great mistake
in rejecting the ministry which God has ordained for the
perfecting of the saints. Plymouthism seems to think that
the gift of speech is about the only gift needed[for edification.
They are charmed with their o\^n voice, and wonder that
others are not charmed also. But in them is fulfilled the
prediction of the apostle : " For a time will come when they
will not endure sound doctrine ; but after their own lusts,
they heap to themselves teachers, having itching ears ; and
they shall turn from the truth, and shall be turned unto
fobles:" 2 Tim. iv. 3, 4. Plymouthism—

VI. Is a theory embodying deadly heresies. — It is very
hard to get hold of the real sentiments of the Brethren.
Their teaching is so crooked that it can never be straight-
ened out ; it is so misty that Mr. Darby says not one in a
hundred can understand it. It is a strange system, and its
ways like the ways of a " strange woman," are " moveable,
that thou canst not know them:" Pro v. v. 6. There is more
difficulty in understanding the writings of Plymouthism,
than any other writings I have ever read. Notice their
errors: —

(1.) On the humanity of Christ. — Mr. Newton is charged
with giving Christ a " sinful humanity." Mr. Mackintosh
is charged with giving Christ a "heavenly humanity."*
Now, if one of these writers says that the humanity of
Christ was sinful, and another that it was " heavenly," or
that he was a " divine man," then they make him to be, not
that Jesus who was bom of Mary, and was called the Son of
man. We cannot deify the humanity of Christ. The
divinity of Jesus is all in his God-head, and the humanity
of Christ is all in his manhood. Divinity and humanity
may be united in one person, but they can never be united
in one nature. We cannot make a human nature a Divine

^^P-

* Carson, v. 8.

314

Essays and Letters of Rev. John Bates.

kU'i

„ , ;1

?H' 1

nature, neither can we make the Divine nature a human
nature. The two natures can never become one nature.
His name is Emmanuel, which, being interpreted, is God
with us — God manifest in the flesh. When these errors are
pointed out to Mr. Mackintosh, what does he do ? Why,,
after much quibbling, he says : " I ought to have confessed
the mistake, and should have done so in the preface to the
second edition of my notes on Leviticus, had I been suffi-
ciently self-emptied^ and careless of my reputation as an
author." * Only think of a man who has again and again
circulated such a deadly heresy, and yet is more concerned
for his own reputation than he is for the honor of Christ.
Their error —

(2.) On the deity of Christ. — Mr. Darby says that "the
Lordship of Christ" is a "conferred Lordship," and that the
New Testament is full of " this idea." f Then, in his new
version of the New Testament, he empties all those passages
which relate to the deity of Christ. I pass to their error —

(3.) On the righteousness of Christ. — The Plymouth
Brethren do not believe that the righteousness of Christ is
imputed to the believer. I quote upon this point from Dr.
Carson, of Coleraine, who gives all his authorities. Mr.
Stanley says : "It is very remarkable that the Scriptures
never use the expression, ' The righteousness of Christ,' and
that the words, 'the righteousness of God,' do not mean
the righteousness of Christ." Mr. Mackintosh says: "I do
not wish to give any countenance to the prevailing theory
of the imputed righteousness of Christ." The Plymouth
Brethren admit the imputation of righteousness, but
affirm that it is the righteousness of Ood which is imputed,
and not the righteousness of Christ.

The question then arises. What do the Plymouths mean
when they say the righteousness of God is imputed to be-

* Carson, p. 89.
f/^V/., p. 107.

Theories of Plymouthism.

315

lievers ? The following quotations prove, I think, that
they mean the attributes of God. Mr. Bell, in referring to
the third chapter of Romans, says: "The righteousness
spoken of here is evidently the righteousness of the God-
head — that essential attribute." Mr. Darby says: "It is
not the righteousness of God" which is spoken of as an
existing thing, but "a quality of righteousness." "The
righteousness of our God and Saviour Jesus Christ," says
this writer, " is not spoken of as to justification at all, and
has nothing to do with the subject." *

Now, assijrming that these quotations are correct, do they
not conflict with the word of God ? Is not Jesus called,
" The Lord our Righteousness :" Jer. xxiii. 36 ; xxxiii. IG.
Does not Peter write "to them that have obtained like
precious faith with us, through the righteousness of God and
our Sa^^iour Jesus Christ"? 2 Pet. i. 1. Did not Jesus
" give himself for our sins," and by giving himself for us, is
he Dot of God made unto us wisdom, and righteousness, and
sanctification and redemption?" 1 Cor. i. 30. God cannot
give away his attributes to any man, and if he could, we
could not be justified by an attribute of God, or by a
"quality of righteousness," as Mr. Darby asserts. If God
w ore to give men his attributes, then God would cease to be
God, and become a man ; and men would cease to be men,
and be turned into Gods. God imputeth righteousness with-
out works, not an attribute of God, but the righteousness of
Christ. He who knew no sin was made sin for us that we
might be made the righteousness of God in him: see also,
Rom. V. 19. Let us say a word —

(4.) On the law as a rule of life. — Plymouthism denies
that the law is a rule of the believer's life. They say,.
" Christ is our rule." + Paul, however, says to the Corin-

* Carson, p.p., 26-31.
\ Carson, p. 70.

316

Essays and Letters of Rev. John Bates.

thians, that they were " not without law to God, but under
law to Christ:" 1 Cor. ix. 21. This is plain and decisive.
If they were not without law to God, they were under law
to God ; and if they were under law to Christ, they were
not without law to Christ. Faith in Jesus sets aside the
law as a rule of justification, but not as a rule of life. We
are to look to Jesus as our example, to the law as our rule,
and to the gospel as a message of grace, furnishing us with
motives to obey. We cannot convert Christ into a law,
neither can we convert the law into example. We cannot
put Christ in the place of the law, nor the law. in the room
of Christ, or put the gospel as a substitute for either. We
notice their theory —

(5.) On the Presidency of the Holy Spirit. — Their views
on the subject are just about the sanle as laying claim to
inspiration. We rejoice to know that there is the indwell-
ing of the Holy Spirit in every believer, but Plymouthism
asserts that tli3 " Holy Spirit is president in all their public
assemblies when they meet for worship." On this point
they say : " No one must take any part but that which the
Holy Ghost assigns. Liberty of ministry is liberty for the
Holy Ghost to act by whomsoever he will." Even "the
choosing of a pastor," they say, " is a daring encroachment on
the authority of the Holy Ghost."* In all other churches
except those of the Brethren " the presidency of the Holy
Ghost," they affirm, " is forgotten (and) a man fills his place,"
whereas the presence and supremacy of the Holy Ghost as
"President" in their assemblies,is "one of the most momentous
truths by " which Plymouthism is distinguished.-f* Now, in
opposition to this, the New Testament never teaches that
]bhe Holy Ghost is President in the church, or that we are
to depend on " the ministry of the Holy Ghost." J Elders

* Carson, pp. 54, 56.
t Carson, p. 54. ,
tibid, p. 64.

Theories of Plymouthism.

317

are to "rule" and have the oversight in those churches
" over which the Holy Ghost has made them overseers : "
Acts XX. 28, Moreover, they say, " To hinder any move-
ment of the Spirit when the saints come together unto one
place . . . is to quench the Spirit."* Besides this,
they affirm that " The present direct guidance by the Lord,
through his spirit, of the disciples is something over and
above the written word."f In fact, they assert that God the
Holy Ghost alone has a right to speak in the meeting;"]: and
Mr. Haffner affirmed that when the Brethren at Ebrington
street, Plymouth, made preparation what to say, that such
preparation was "the practical denial of the presence of the
Holy Ghost " in their assembly. §

Thus they lay claim to inspiratica in all they say at
their meetings. The presidency of the Holy Ghost is ex-
alted above the word of God, and they look to the Spirit to
know the path of duty, instead of to the Bible. These
statements are confirmed by their leading men with whom
I have had conversation. Now, really, when we read of
their quarrels, and how they excommunicate one another,
as related by themselves, we have reason to fear that an evil
spirit is their president, rather than the Spirit of God. In-
deed, Mr. Darby says : '• I have no doubt but that Newton's
system of prophecy was the direct inspiration of tlie devil,"
and that Mr. Dorraan was influenced by " a wile of the
devil " when he wanted him to give up his views on the
sufferings of Christ. Notice —

(6.) Their theory on the atonement. Mr. Grant, in his
article in the &word and Trowel, and Mr. Dorman, and others,
affirm that Darby's theory denies a proper atonement by
maintaining that a part of Christ's sufferings on the cross
were of a non-atoning nature. || As Jesus being on the cross,

♦ Carson, p. 57. + Ibid, p. 68. % Ibid, p. 58.
li Carson, p, 63. Close of Twenty-eight years, "p. 40.

§/<5Mr, p. 69.

318

Essays and Letters of Rev. John Bates.

H-..:.

his sufferings for three hours, says Mr. Darby, were non-
atoning, and then for three hours, from the sixth to the
ninth hour, his sufferings were atoning.* Indeed, Plymouth-
ism asserts that " Christ's obedience to the law was not
vicarious." Mr. Darby says it is very difficult " to get hold
of the third class of Christ's sufferings," or those sufferings
which were not atoning.-f*

I could easily multiply quotations but suffice it to say
that the theory of Plymouthism, as set forth by them-
selves, sets aside the atonement as generally held by
evangelical divines. Finally we shall just make a remark
on the Theory of Plymouthism.

(7.) In translating the word of God. — Some time ago
Mr. Darby made a new revision of the New Testament for
the Plymouths. His theory of revision led him to
empty all those passages which prove our Lord's divinity.
Mr. Wegrain, Mr. Kelly, Mr. Humphrey, and Mr. Patterson,
are conspicuous in defending and circulating this new ver-
sion. Mr. Ryan charges Mr. Darby with " altering the word
of God" in those passages — those very passages — which affect
our Saviour's deity. | But, as I am not a Greek scholar ray-
self, I shall not dv^ell on Mr. Darby's theory of translation.
Nevertheless, any man who has a good pair of eyes can see
as far into the hardest millstone as the man who picks it,
even if he is ignorant of his craft. I merely remark on this
point, that competent scholars say that " when Mr. Darby
thinks the immediate object of worship is God the Father,
he translates a certain Greek word worship, but when he
thinks the immediate object of worship is Christ, he trans-
lates the same word do homage, and this is the rule by
which he is generally guided. On the point of our Saviour's
divinity, the Socinians agree with Mr. Darby, and Mr.
Darby agrees with the Socinians ; so they walk arm in arm

* Sword and Trowel, for June, 1869, p. 267.
iCarson, p. 63.

t Close, &*€., p. 14.

«',- ':

Theories of Plymouthiam.

319

together. We remember, however, that it is written, "All
men shall honor the Son even as," — I repeat — "even as they
honor the Father. He that honoreth not the Son, honoreth
not the Father which sent him:" John v. 23.

I had thought of noticing Mr. Darby's theory of " develop-
ment," but if you are not weary, I know who is, and I may
as well stop at this mile-stone as the next. For the vari-
ations of these writers are endless. Already the develop-
ment theory has frittered away the humanity of Christ, the
divinity of Christ, and the atonement of Christ, by affirm-
ing that a third class of Christ's sufferings were non-aton-
ing. It has served other deadly heresies, and what the
next development will be, no one can tell. Mr. Darby has
lived to change, he has often changed, and to be perfect is
to have changed often, and the oftener you change — like Mr.
Newman and Mr. Darby — some think, the nearer you are
to perfection. Mr. Darby, no doubt, prides himself on what
he has done, but he and his party can no more stop the pro-
gress of truth, than Canute on his throne stopped the incom-
ing tide, which would have speedily swallowed him up, if
he had not moved out of the way.

This account of the theory of SPlymouthism is imperfect.
Their literature is scanty and imperfect, and my extent of
observation is imperfect also. This which I make, however
is the first offering of the first fruits on this subject, and
such as it is, I lay it at your feet. Here is a sect scarcely
forty years old, numbering about twenty thousand souls in
Great Britain, mostly proselytes from other churches, who
excommunicate one another and all the world beside. They
are the most sectarian, restless, and mischievous of all sects
that I know. Godly men every where, in the village and in
the metropolitan city, cry out against them as the greatest
troublers in Israel since the death of Ahab. At a recent con-
ference of Evangelical ministers in London, where Newman
Hall, and others assembled to confer about employing lay

I :,

I I

320

Essays and Letters of Rev. John Bates.

agency, they said that experience proved Plymouthism t<j
be so great an evil as to become a scourge and a miasma,
and therefore they would rather exclude lay agency alto-
gether, than countenance an influence so deleterious. It is
impossible, they say, to associate with these effeminate Ish-
maelites. They are neither to be argued with, nor coun-
tenanced by any who have a respect for manly piety*
This may be strong, but Mr. Culverhouse, one of their own
party, writes even more strongly. He says: "It is impos-
sible to describe the true state of things, either in the gath-
erings or at the conference. Insinuations, slander, insolence,
threats, violence, and such like, are resorted to for the main-
tenance of their position. Some of their meetings are like
an inquisition, with doors guarded and locked." -f* Now, I
ask, is the^Holy Ghost " President " in their meetings, and
does he alone speak on such occasions ? They blacken
themselves more than others can possibly blacken them.
They are intensely controversial. They will quarrel with
one another, rather than have peace, for peace and quietness
would be a sure prelude to their death and burial. Two of
them cannot long remain together without debating some
point, even though it should be as small as the smallest
point of the smallest pointed needle.

Bear in mind that the above representations of disorder
and contentions are their own, not mine. This is how they
waste their energy. The conversion of sinners or the sanc-
tification of saints, I am happy to say, are found amongst
them, but are no fruit of their system. They are engaged
either in proselyting or fighting, instead of edifying the
body of Christ. Catherine de Medici, says Robert Robinson,
never did any thing right except by mistake, and this is
pretty much the way of Plymouthism. Protestant historians
say that there are 387 variations of doctrine in Popery, and

* Sword and Trowel, 1869, p. 402.
iliid, p. 273.

! ' ini'f 1

Theories of Plymouthimi.

821

when we think of the variations among the MUllerites, New-
tonites, Kelly ites, Darby ites, and other 'ites, Plyraouthism is
getting along pretty well, considering that it is only forty
years old. Some of them may be united, but the union of
the few is no evidence of the union of the many. Most of
them agree about the second advent, but whether they all
agree in any other thing the writer cannot divine. Some
of them may be quiet, but the quietness of a few tells nothing
as to the quietness of the many. Besides, quietness and
unanimity may proceed from indifference, from apathy, or
from fear. The first resembles the quiet of the night, when
all are asleep ; the second resembles the stillness of a church-
yard, where all are dead; and the last resembles the silence
of a slave, under the tyrant's rod. The Pope may be in-
fallible at Rome, but J. N. Darby is infallible at Plymouth.
Important principles are lost amidst the lax interpreta-
tions of Plymouthism. The first sin arose from a false in-
terpretation of God's law, and in this way it has extended
ever since. New interpretations and new words introduce a
new theology. If one surrenders a principle in part, it will
soon be surrendered altogether. Plymouthism may see
those evils which it leaves behind, but it does not see those
toward which it is drifting. To embrace everything in gen-
eral and believe nothing in particular, is to have no faith at
all. If a man destroys the optic nerve, it is of no use to him
to say that he has not touched the eye. When the mind
has once rejected axiomatic principles, it wanders about like
the unclean spirit, seeking rest and finding none. Free-
and-easy churches, professing charity and liberalism, instead
of following apostolic faith and practice, do no good and
never become permanent. The grass that is always growing
soon grows itself to nothing. Churches may broaden their
faith and order till they cease to be churches. Those who
break down apostolic order on the plea of charity, to enclose

all sects within their net, will find it empty and broken
21

1 ■ ■

i' ™

39.2

Essays and Letters of Rev. John Bates.

when it is dragged to shore. The city where the tribes go up to
worship God must not be half Jew and half Ashdod with a
Shibboleth to meet every tongue, but like Jerusalem that is
buUded and compact together ; then and only then will God
give his two-fold blessing of permanence and prosperity.

Note. — When we think of the envy, strife and confusion,
which Plymouth Brethren tell us they have amongst them-
selves, we cannot but feel that they must have more of that
wisdom which is from beneath, than of that which descendeth
from above. But I am not surprised at the dark future
which they have drawn for themselves. Plymouthism is a
heterogeneous system of syncretism, including a vast variety
of opinions and faiths, whether true or false. Its natural
tendency is to division and a spirit of indifference to Divine
truth, and it may unfold itself in any form of liberalism or
sectarianism, according to the taste of the individual by
whom it is embraced. Let us see to it that we continue
"steadfastly in the apostles' doctrine and fellowship, and in
breaking of bread and in prayers." There can be no perfect
example but the example of Christ ; there can be no other
Christianity than that of the New Testament ; there can be
no other form of church organization, order and discipline
than that of apostolic times; there can be no other form of
ministry than that instituted by Jesus. Let the Erastian
opinion spread, that there is tio church, that there are
no ordinances, no ministry, and no obligation to imitate
apostolic practice, which Pl3miouthism,both in theory and in
practice asserts, and I need no prophetic foresight to predict
an era of recklessness, revolution, and ruin to the cause of
Christ. From the history of Plymouthism in the past, from
its effeminate Ishmaelitish condition at the present, there is
no security of good in it as to the future. Seducers wax
worse and worse. 'Error becomes darker, impurer, and
bolder in its progress, as it approaches its final doom. Our
only hope is in following the gospel. As Jesus said, " Be-

^"keories of Plymauthimi.

323

ware of the leaven of Uie Scribes and Pharise<' bo I would
procMn, 'Beware of the leaven of Plymoutwl" If I
could speak so as to gain universal attention, and caU forth

e^JZ:r^J r" r"^-" •^'"^'- "He that hl^

A:-,

'..;x.

I'l ri

¥'4''\

III.

FACTS ABOUT FREE COMMUNION.

1. It is a fact th'eit churches are not to make terms of
communion, but to keep the ordinances in the same order as
they have been delivered : 1 Cor. xi. 2.

2. It is a fact that the order of the New Testament
churches was, first believing, then baptism, next membership,
after that communion : Acts ii. 41, 42.

3. It is a fact that free communion proceeds upon the
slippery principle of what may he done, and not on the solid
■^TmQv^la oi whxit has been done \ which is an efibrt to set
aside positive law by appealing to the spirit of the gospel,
instead of apostolic practice.

4. It is a fact that free communion promotes differences
and not likenesses. There is no oneness in the body, and
can be no union of mind ; hence the many opinions prevail-
ing among those who practise free communion.

5. It is a fact that all Pedobaptist denominations put
baptism before communion, and then caU Baptists narrow-
minded for doing the very same thing.

6. It is a fact that churches must be their own interpre-
' ters of Scripture, so far as their own acts are concerned.

Otherwise they would have no more control over their own
members than over those who are not.

7. It is a fact that churches must judge of the scriptural
qualifications of candidates for membership, for if the can-
didates are to be their own judges, a principle is asserted

iPM

V I

it;

Fuels about Free Com/munion.

325^

which if carried out would destroy the church as an organ-
ized body.

8. It is a fact that decisions of this nature do not inter-
fere with the right of private judgment, but merely assert
that the candidate has no right to set his own individual
opinion above that of the church which he seeks to join.

9. It is a fact that free communion implies no restriction.
When churches impose any condition as a term of com-
munion, free communion ceases.

10. It is a fact that Pedobaptists are closer on com-
munion than Baptists. For they exclude their own baptized
children, who', as many Pedobaptists say, " are church mem-
bers."

11. It is a fact th&i in denying the supper to baptized
children, Pedobaptists act contrary to the first churches of
their own denomination, who for centuries practised infant
communion as well as infant baptism. The one practice is
as scriptural as the other, and infants can as intelligently and
as devotedly observe the one ordinance as the other.

12. It is a fact that Pedobaptists ask, " Why make bap-
tism a term of communion ? " and yet they themselves make
it so by refusing to commune with the unbaptized.

13. It is a fact that Pedobaptists ask, "Is not baptism
non-essential ? " If they believe that it is, why do they not
lay it aside? Why do they still impose it upon their
children ?

14. It is fact that Pedobaptists ask, "Why do you not
invite us to the communion as we do you ? " and that our
answer is: Because it is not a question of Christian courtesy^
but one of conscience, and of obedience to Christ. You belie v e
that Baptists are baptized, but we do not believe that Pedo-
baptists are baptized.

15. It is a fact that Pedobaptists urge, "But it is the
Lord's table and you have no right to exclude : " yet they
exclude the unbaptized, as well as ourselves.

iipuii ■iwiiwiaiwiL^IR^ipil^v^qcT'

Sti

326

Essays and Letters of Rev. John Bates.

16. It is a fact i^sX they say that " all Christians will
commune together in heaven, and why not on earth ? " for-
getting that the communion in heaven wiU be spiritual, and
not around the Lord's table, with bread and win j. Such in-
quirers do err, " not knowing the Scriptures, nor the power
of God."

17. It is a fact that infant baptism and free communion
have changed the constitution and order of the church, and
thus prepared the way for all kinds of error.

18. It is a fact that the order of the New Testament
churches is perfect, and that every part of the word of God
must be observed to preserve that order. When men de-
parted from the order and discipline of the church, then one
corruption followed another, until the man of sin sat in the
temple of God. If gospel order and discipline had been ob-
served, infant sprinkling, an unconverted membership, an
unconverted ministry, tiational churches, free communion,
popery, and such like, would have been an impossibility.

19. It is a fact that Pedobaptist opposition to close com-
munion does not aim to abolish baptism as a non-essential,
but is a side-blow at believer's baptism, originating in a de-
sire to get infant sprinkling recognized as a substitute for the
immersion of believers.

20. It is a fact that when the principle of free commun-
ion is fairly carried out, there is a gathering of all sorts of
creeds ; Arminians and Calvinistis, Pedobaptists and Baptists,
Methodists and Presbyterians, Episcopalians and Congrega-
tionalists; men of all denominations and of no denomination,
persons of all creeds and of no creed. This may represent a
dead uniformity, but can never illustrate a Gospel Church,
or the oneness of that living body which is united to Jesus
as the living head of a united Church.

21. It is a fact that a free communion church can never
be an example of the New Testament churches who had
"one Lord, one faith, one baptism." One contends for

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Facts about Free Communion.

327

sprinkling, another for pouring, another for immersion, and
a fourth for no baptism at all, while some cry, " Dearly be-
loved, have we not all agreed that baptism is a non-essen-
tial ? " But what can be expected ? " Lo, they have rejected
the word of the Lord, and what wisdom is in them :" Jer.
viii. 9. " Some," therefore, " cry one thing and some another,
for the assembly is confused, and the more part know not
wherefore they are come together."

22. It is a fact that Baptist views, on the mode, subject,
nature, and design of baptism and communion, are so radi-
cally different from those of all other denominations, that
union with them is impossible, unless we are prepared to be
silent on these matters, and lay down our principles at the
feet of Pedobaptists, to be put out of existence.

23. It is a fact that all efforts to promote union by
diplomacy have failed. When gospel oneness becomes a
unity, it will be the outgrowth of great piety, it will har-
monize with the order of the apostolic churches, and will
spontaneously grow up in our midst, as we copy after the
first churches of Christ. In the meantime, let every saint
faithfully hearken to Jesus, who has said: "Remember there-
fore how thou hast received and heard," and "and that which
ye have already holdfast, till 1 come:' Rev. ii. 25, 33.

24. It is a fact that if it is wrong for the Pedobaptist
to put baptism before faith, it must be equally wrong for
the free communionist to put ba^asm after the supper.
Both parties change the order of observance in the ordin-
ances, and we have no more right to do that than to change
the ordinances themselves.

25. It is a fact that when Israel ate the Passover
"otherwise than it was written," Hezekiah prayed the Lord
to pardon them : 2 Chron. xxx. 5, 18 ; and when in other
things they acted " not after the due order," God made a
breach upon them: 1 Chron. xv. 13.

26. It is a fact that New Testament order is of as much

328

Essays and Lett ? of Rev. John Bates.

importance as Old Testament order, and if the ordinances
are not to be kept in the order in which they were delivered,
there can be no satisfactory reason why they should be
observed at all. . '

27. It is a fact that there are learned and pious men
who are right in Gospel doctrine, but wrong in their views
as to the constitution and order of the Church of Christ.

28. It is a fact that we are not to copy the example of
great men, or imitate the order of denominational churches,
but we are to follow the teachings of Jesus and the example
of the apostles, and keep the order of the New Testament
Churches as set up in Judea.

29. It is a fact that while many Pedobaptists practise
infant sprinkling, they admit that believers' baptism is
scriptural, and that many free communionists admit that
close communion is right, thus presenting the painful spec-
tacle of being one thing in profession, and another in fact.

30. It is a fact that church communion, as set in order
by the apostles, requires baptism before the Lord's Supper,
and those who observe this order must be nearer the truth
than those who change it and adopt a plan of their own.

31. It is a fact that the commission says: "Believe and
be baptized:" Mark xvi. 16. This puts faith before bap-
tism^ and so sweeps away the change made by Pedo-
baptists in putting baptism before faith; and in apostolic
baptism believers were baptized before they were added
to the church (Acts ii. 41, 42), which forever sweeps away
free communion.

32. It is a fact that we should keep the ordinances in
the same manner, with the same design, and in the same
order as they were originally given, Jesus requires us to
observe gospel order, as well as gospel doctrine.

33. It is a fact that Noah, in making the ark, Moses in
raising the tabernacle, and Solomon in buUding the temple,
each copied after a Divine pattern ; so in organizing the

Facts about Free Communion.

329

church we have a Divine model which requires faith before
baptism, baptism before membership or communion in the
supper : Mark xvi. 16 ; Acts ii. 41, 42.

34. It is a fact that the smallest departure from Divine
truth leads to the greatest corruption. When Jeroboam
changed the feast from the fifteenth day of the seventh
month to the fifteenth day of the eighth month, it ceased to
be the feast of the Lord ; because it was "a month which he
had devised out of his own heart:" 1 Kings xii. 32, 33. So
when the Corinthians corrupted the Lord's Supper, Paul
says, "This is not to eat the Lord's Supper:" 1 Cor. xi. 2.
Upon the same principle, when Pedobaptists change the be-
liever's baptism into infant sprinkling, this is not baptism ;
and when free communionists meet at the Lord's table
" otherwise than it is written," it is not gospel communion.

35. It is d fact that the order of communion in the New
Testament Churches is better than the order introduced by
the interpretations of men.

36. It is a fact that the commission puts faith before
baptism (Mark xvi. 16) with such plainness that no Pedo-
baptist can deny it, and that the apostles put baptism be-
fore membership and communion in the Church, which no
free communionist can deny.

37. It is a fact that as the terms of communion are
purely of Divine appointment, we must observe the exact
order in the New Testament Churches ; otherwise we can-
not expect our observances to be pleasing to God.

38. It is a fact that as the New Testament is the best
book on the subject of baptism so it is the best guide on
the terms of communion ; and as I never heard a Pedo-
baptist quote either a Divine command or an apostolic ex-
ample to prove infant baptism, so I have never met with a
free communionist who could quote a Divine command or
an apostolic example for receiving the unbaptized to the
communion and baptizing them afterwards.

330

Essays and Letters of Rev. John Bates.

39. It is a fact that the liberality which is so much
talked about by Pedobaptists and free communionists, in
order that Christian union may be enjoyed, consists in de-
manding every thing of the Baptists, and granting nothing
in return. Who ever knew them to yield any one thing in
this behalf? I never did. Did you?

40. It is a fact that as infant baptism and free com-
munion are actions performed without any command, they
cannot be acts of obedience to Jesus Christ.

41. It is a fact that the revealed will of God is the only
standard of right and wrong, and nothing else should have
influence in determining our acts of obedience and wor-
ship.

42. It is a fact that Jesus does not say, " Do this if you
see it to be a duty," or, " Do this if you are convinced of its
propriety," or, " Do this if you think it will be beneficial,
convenient, or meets your approbation." All law is impera-
tive. " He that believeth and is baptized shall be saved,
and he that believeth not shall be damned."

43. It is a fact that he who thinks lightly of the order
of the church, and obeys because others obey, or neglects be-
cause others neglect, or becomes a member of some church
because it is numerous or fashionable, from the desire to avoid
what is unpleasant, and so founds his obedience upon expedi-
ency, is a doubtful Christian ; such a one as those to whom
Paul said, " I stand in doubt of you."

44. It is a fact that the conversion of the world and the
purity of the church require faith before baptism and bap-
tism before membership now, as much as in the days of the
apostles.

45. It is a fact that not the spirit of the Gospel, but its
laws, not the love of Jesus but his commission, are our rule
to guide us as to the terms of communion.

46. It is a fact that to be a Baptist in principle and a
Pedobaptist in practice is to see the right and to do the

Facts about Free Communion.

331

wrong, to acknowledge the good and yet follow the bad, to
admit Christ as King and then put him off the throne^ that
we may set up self in his place.

47. It in a fact that as regards the communion Bap-
tists have to do one of three things ; jirst, they must allow a
departure from the order of the New Testament churches ;
or secondly y believe that infant sprinkling is baptism ; or
thirdly, refuse communion with Pedobaptists. The first
implies transgression, the second hypocrisy ; hence the last
is the only course open to them.

48. It is a fact that when Jesus speaks he demands
obedience, whether we see it or not. All law is imperative.
There can be no law without duty, and no duty without
law. He who looks upon the order of the church as of little
or no consequence, and adopts the do-as-you-please theory,
cannot be a faithful disciple of Jesus.

49. It is a fact that the end of all law is obedience, and
the end of obedience is the glory of the lawgiver. Not one
word that Jesus has said, not one ordinance that he has
established, and not one part of that order of his worship
which he has set up, is indifferent. Law-making may be as
sinful as law-breaking.

50. It is a fact that Jesus knew when to speak, and ex-
actly what to say. Omissions in positive law are actual
prohibitions. There must be no abridgment, no appendix,
no alteration. It is not enough in doing a thing that it is
not forbidden', it must be commanded. If it is not com-
manded it is forbidden ; and as free communion was neither
commanded by Jesus nor practised by the apostles, /ree
communion is forbidden.

51. It is a fact that the Gospel Church is a new organiza-
tion, set up by Jesus. Hence all laws pertaining to its con-
stitution, ordinances, order and disciplinCj are new, and issue
from King Jesus.

52. It is a fact that if it is necessary to preserve the

'Hi

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332 Essays and Letters of Rev. John Bates.

Gospel Church, then it h necessary to preserve it just as it
was established by the Lord,

63. It is a fact that the words of Christ are the only rule.
Antiquity, conscience, knowledge, experience, inclination,
reason, interpretation, popular opinion, tradition, and the ex-
ample of good men, are all false rules of conduct. We are to
believe a thing because Jesus has said it, and to do a thing
simply because it is commanded by him.

54. It is a fact that the order of the Church set up by
Jesus is law. His arrangement is the way in which the or-
dinances are to be preserved. Order in positive law is as
imperative as the obligation imposed. Law is violated when
it is broken, and it is broken when its order is reversed. The
reversion is an infraction, and the infraction is disobedience.

55. It is a fact that the order of the Gospel Church is
this, viz. : first preaching, second believing, third baptism of
them that believe, fourth admission of the baptized to a
church, fifthly, then this added, " Continued steadfastly in
the apostles' doctrine and fellowship, and in breaking of
bread and in prayer:" Acts ii, 41, 42. To change this order
for our own, is to prefer our wisdom before the wisdom of
Christ.

56. It is a fact that there is no honor like the honor
arising from obedience to Jesus. When he has bound
us no man can set us free. Union produced by men is worth-
less, but union arising from obedience to Jesus, effected by
the Holy Spirit, will be pleasing to God, edifying to the
Church, and a blessing to the world.

57. It is a fact that when you hear ministers say, " I am
for union. I never preach on sectarian points, or non-essen-
tials, but exalt Christ," you may conclude that they are un-
like Paul, who says, " I kept back nothing," and "have not
shunned to declare unto you all the counsel of God:" Acts
XX. 20, 27. .

IV.

WHAT IS IT TO BELIEVE ?

[in a letter to T. S. SHENSTON, ESQ.]

Since I visited you last, I have felt a deeper interest in the
theme of our conversation, in regard to the questions of the
sick man. It is, however, doubtful if I shall be able to
throw any light on the question. I am entirely unlearned,
having never been favored with any education at all ; yet I
want to send these few lines. Every word on this topic
should be written with tears, every sentence should be
penned with a sigh, o.nd every argument should be the Utter-
ance of the prayer, " In thy light shall we see light."

When Jesus came on his errand of mercy, he found three
classes of obstacles to our salvation : one of a 'physical, one
of a legBl, and one of a moral nature.

The 'physical ohstojcle the Father has removed out of the
way. In the removal of physical obstacles the means can-
not be said to be sufficient, unless they are crowned with
success. Man needed incarnate Deity and a perfect revela-
tion. It was impossible for him to provide these for him-
self, yet without them salvation was an impossibility. God
has provided these. By giving Jesus and the Bible all phy-
sical difficulties are met and removed. No difficulties of
this kind hinders our salvation.

The I il obstacles Jesus has removed. Man was lost,
and his salvation by laiv was impossible. " By the deeds of

334

Essays and Letters of Rev. John Bates.

the law shall no flesh be justified." "If righteousness come
by the law, then Christ is dead in vain/' What is to be
done ? No created intelligence can answer the question.
We are helpless, but not hopeless. Jesus comes, lives, dies,
rises, ascends, and is now " able to save to the uttermost all
them that come unto God by him." Jesus has removed all
legal barriers. The atonement has placed the world in a
new relation to God. All legal obstacles are removed, but
the atonement does not remove unbelief. ' " God sent his
son into the world not to condemn the world, but that the
world through him might be saved."

There remains, then, this moral obstacle, to meet which
the Holy Spirit is sent. Unbelief, in whatever form, is not
a physical of a legal difficulty, but a moral one. It does not
imply that no Saviour is provided, or that there is a lack
of Scriptural evidence; it implies a "carnal mind which
is enmity against God.'' Even gospel truths sometimes find
their way into the understanding without renewing the
heart. Man hates the light. Hence the necessity of the
Holy Spirit does not imply any physical or legal barrier to
our salvation. It implies the entire depravity of the heart.

Now, the means provided for the removal of physical or
legal difficulties, must be superior to the difficulties to be re-
moved, or they can never meet with success. If we had no
Saviour, no Bible, no atonement, salvation could not be ob-
tained, however much we might desire it. The means pro-
vided to remove these difficulties must be successful to prove
their superiority. But the provision made to remove moral
obstacles, or take away unbelief, may be superior to those
obstacles, and yet entirely fail of success. For example,
Jesus gave abundant evidence by his teaching, by his life,
and by his miracles, that he was the Messiah, There was
sufficient evidence to convince the Scribes and Pharisees,
and yet they were not convinced. Ihey rejected Jesus, and
crucified him as a malefactor. Yet I affirm that Jesus gave

"flWf^

What 18 it to Believe?

335

greater evidence that he was the Messiah, than the evidence
they accepted in rejecting him.

I tell a Roman Catholic that the wafer after consecra-
tion by the priest is not transubstantiated into other sub-
stances, but that its qualities remain the same. He refuses
to believe me. He denies my statements. He spurns my
evidence. He says: "I honestly and sincerely believe that
the wafer, made of flour and water, is now changed into
the very blood, bones, flesh, soul and divinity of Christ." I
deny, I reason, argue, and illustrate the subject with all
possible clearness. He has the same faculties to comprehend
my statements as I have to make them. I aflirm that his
senses are infallible witnesses on this point, that his sight,
touch, taste, and smell are all against him. Yet he still
denies my evidence. Now, I affirm that the evidence is
sufficient to convince him, and is far superior to the evidence
by which he is deceived. I tell Dr. Priestly, Belsham, and
others, that the life and sayings of Jesus prove him to be
equal with the Father ; but they deny my statement. I
tell Hobbes, Collins, Hume and Voltaire, that God exists,
lives and reigns ; but they refuse to believe. There is evi-
dence to convince them, but they are not convinced : Ps.
xix. 1 ; Rom. i. 26. I affirm that the evidence for their
conviction is far superior to the evidence by which they are
deceived.

We must then distinguish between the provision made
for the removal of physical obstacles, and the provision
made for the removal of moral obstacles. Unless *he
means provided to remove physical and legal obstacles
actually remove them, the means employed must be
insuffi,cient; but the means provided to remove moral
obstacles, or unbelief, may be superior and perfectly sufficient
to do so, and yet fail of success. The world is a standing
evidence of the existence of God, and yet atheism denies it.
The Bible is a standing evidence that Jesus is ready, willing,

S36

Eaaaya and Letters o/Mev. John Bates.

and able to save every sinner who comes to him, yet
millions with the Bible in their hands reject him. Why ?
Because they love darkness and hate light. Jesus said
unto them, " If ye were blind, ye should have no sin ; but
now ye say, We see ; therefore your sin remaineth."

But is not God omnipotent ? True, the power of God is
more than able to convince the pharisee, convert the sceptic,
and bring sinners to Jesus. But men are not converted by
acts of omnipotence. Moral obstacles are removed by
moral means. Omnipotence does not remove unbelief.
God asks, " What could I have done more to my vineyard
than I have done in it?" Acts of omnipotence might have
been done to destroy its nature in bringing forth wild
grapes, and to give it fertility in bearing good grapes. But
no ; his vineyard was " the House of Israel." They wei-e
reasonable men. He applies to them moral means, which
were sufficient to remove their barrenness, yet their bar-
renness remained. They resisted, neglected, or disregarded
the means provided, which were sufficient for their convic-
tion, and they were not convinced. The guilt of their bai-
renness rested on themselves.

The means which God employs for our conviction are
superior to those which the devil employs for our deception.
*'What could have been done more to my vineyard?" All
was done which in the case required to be done, otherwise
the inquiry would have no point. Israel was without excuse.
God had choL^en them, given them his law, sent prophets
ajyl teachers to instrict them, and when he appeals to
them, "What more could I have done?" this implies that he
had done all that he could consistently do for them as moral

amenta. We make the same appeal to sinners — to Mr. S

our sick friend, in his distress. Whit more could Jesus
■do than he has done ? If Jesus has done all that he could

do; if Mr. S has done all that he could do, if Jesus has

left nothing undone that required to be done by him; and if

1^1

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What is it to Believe ?

337

Mr. S has left nothing undone that he ought to have

done, he will he saved. Could Jesus show greater love ?
make a more efficacious atonement ? proclaim a better law ?
reveal a freer gospel ? urge stronger motives ? set before us
brighter hopes ? speak more glorious promises ? announce
more terrible woes ? True, he might perform acts of omnip-
otence ; but sinners are saved by gra^ce. All, all has been
done that can be demanded, so that lost sinners are without
excuse. If men find difficulties, talk of mysteries, dislike
sovereignty, remain in unbelief, plead excuses, affirm that they
are willing to be saved, but that Jesus don't save them, then
they must perish, and their blood will be upon their cwn
head. "0 Jerusalem, Jerusalem! How often would I ht.ve
gathered you . . . hut ye would not.'^ You knew not
the day of your visitation. I gave you space to repent, but
you repented not. Consequently, the sinner is lost. He
rejected, slighted, neglected, this " great salvation," and now
he finds it impossible to escape. " Every mouth is stopped"
now, and wiU be stopped at the last day.

But are there not difficulties in the way of a sinner
coming to Jesus ? Granted ; but they are difficulties arising
from his own unbelief He affirms, " I am ready, willing,
and anxious to be saved," and asks, " How ? tell me how I
am to believe?" Now, what is believing? It is substan-
tially the same thmg as "hearing," "looking," "coming,"
"receiving," "accepting," and "trusting" in Jesus. I am as
little able to tell a person how to hear, how to look, hoiu to
come, how to receive, hoiu to accept, and to trust in Jesus,
as I am to tell him how to believe in Jesus. When I meet
a difficulty, I seldom get this difficulty removed, except by
persevering prayer. Let the distressed sinner fall upon his
knees before Jesus. It may be well to read a book, to ask a
question, to interrogate experienced Christians; but "if any
man lack wisdom let him ask of God, who giveth to aU men
liberally, and upbraideth not." A throne of grace is the

22 , , ■ . . .

838

Essays and Letters of Rev. John Bates.

spot at which light generally comes. The Spirit guides into
all truth. John Newton, John Bunyan, and C. H. Spurgeon,
like David, "cried unto God when the deep waters came
into their soul." They obtained light and mercy on their
knees. Vain is the help of man. " My soul waiteth for the
Lord, more than they that watch for the morning. I say
more than they that watch for the morning.'' Clear, large,
lucid argument, and graceful eloquence seldom convert the
sinner or comfort the soul in distress. I cannot drive the
mist from my door with the broom. But when the sun
shines, in half an hour it is gone. Hannah prayed, and her
countenance was no more sad. " In thy light we shall see
Hght."

The plan of salvation is both reasonable and simple, but
sometimes the most reasonable and simple things are the
most difficult to perform. Learning often hinders rather
than helps our coming to Jesus, y^ must receive the king-
dom of God as a little child. To believe is to be saved.
Not believe and then hope to be saved. Faith in Jesus
saves, and when we believe we are saved. No other answer
to the inquirer or to the distressed can be given, so far as I
know, than the one given by Paul to the jailor. The
simplest believer finds the least difficulty in coming to
Jesus. The Saviour says, " Come," and the simplest comer
comes the easiest. Young people, unlearned persons, hea-
then converts, publicans and harlots, enter into the king-
dom of God, while the learned Scribes and inquisitive
Pharisees, doubt, question, and remain without. Faith is
taking Jesus at his word. Believing is receiving God's
testimony concerning his Son. I can understand a person
if he asks, " What am I to believe ? Why am I to believe ?
Whom am I to believe ? When am I to believe for salva-
tion?" But I confess I find a difficulty in answering the
question, " How am I to believe?" unless I say, You must
believe in faith. Believing is faith, and faith is believing.
But this simplifies and explains nothing.

WhcU is it to Believe ?

389

When Nicodemus asked, " How can a man be born when
he is old ?" Jesus did not explain the how, but re-asserted
the necessity of the new birth. When the woman asked^
"From whence hast thou received this water?" Jesus did
not explain the from whence, but affirmed the necessity of
drinking the living water, or she must perish forever.
When the Jews asked, " What shall we do that we might
work the works of God ? " Jesus simply replied, " Believe on
him whom he hath sent." When the jailor asked, " What
must I do to be saved ?" Paul said, "Believe in the Lord
Jesus Christ, and thou shalt be saved." The jailor never
thought of asking how he was to believe, though he was a
poor heathen, and perhaps never heard of Jesus before. At
once he believed and enjoyed salvation. So far as I remem-
ber, no enquirer ever asked Jesus, " How am I to believe ?"
The sinner who asks this question is, I fear, not yet suffici-
ently convinced of his lost condition, and in so asking implies
a desire to shift the blame from himself and lay it some-
where else. I never knew a person that said to me, "I do
not know how to believe." It is one thing to believe and
quite another thing to know that I believe. Believing gives
salvation ; knowing that I believe gives me assurance of
salvation. But salvation is procured to the act of faitix, and
not to the reflex act of knowing that I believe. " He that
believeth shall be saved."

"The most difficult point in theology," says Dr. Owen, "is
this — that what is man's duty is nevertheless God's gift." I
am not aware of any English work on this question; but my
reading is limited. The Scriptures however teach that the
sovereignty of God and the duty of man are both united in
our believing in Christ. God says "Repent," yet repentance
is the "gift" of God. We are commanded to " Believe," yet
faith is the " gift " of God. We are exhorted, " Make you a
new heart," yet the new het rt is God's " gift." Jesus says
" Come unto me," yet he says, " No man can come unto me

340

Essays amd Letters of Rev. John Bates.

except the Father which hath sent me draw him." There
is God's sovereignty acting in harmony with man's respon-
sibility. Surely, it is the duty of the sinner to hear when
God speaks, to come when he calls, to yield when he entreats,
to hope when he promises, to tremble when he threatens,
and to believe when he commands. True, the Holy Spirit
works within us, and must work, but men are stiff-necked
And grieve the Spirit of God. He works by setting us to
work. If we quench the Spirit, then he will " let us alone,"
as he did Ephraim. True, the Holy Spirit works within us,
but this is the very reason why we should immediately
surrender and [seek first the Kingdom of God. It is true
that God gives faith, yet believing is our act.

When the woman who was a sinner came to Jesus, her
faith saved her, and she went away in peace. When the
publican supplicated for mercy, he went down to his house
justified. When the prodigal returned home, his father saw
him when he was yet a great way off, and ran, and fell on
his neck and kissed him. When the thief asked Jesus to
remember him, he straightway promised him a place in
paradise. When Jerusalem sinners were distressed, and
cried out, "Men and brethren, what shall we do?" Peter
laid their duty before them, and immediately they were
obedient to the command. I might go on and rehearse how
the Samaritans believed Philip, how the Corinthians
believed Paul, how Cornelius and his Gentile friends believed
Peter, and how they believed in Antioch, when Barnabas
told them of Jesus. Why should not sinners do so now ?
I say, why should not sinners do so now ? It is true some
mocked, and some deceived themselves, and others procras-
tinated, saying, "We will hear thee again of this matter."
Not one asked, "Hoio am I to believe?" Men know how to
believe the gospel, if they are willing to do so. The gospel
may not be understood, but it is rejected, not because men
do not know how to believe, but because they are unwilling

What is it to Believe ?

34t

to receive it. The evidence was suflBcient for their convic-'
tion, though they were not convinced, and far superior to
the evidence by which they were deceived. " If the mighty
works which were done in Chorazin and Bethsaida had been
done in Tyre and Sidon, they would have repented long
ago, in sackcloth and ashes." The Saviour affirms here,
that the very means which failed in Chorazin and Bethsaida
would have been sufficient to convert Tyre and Sidon.
Good gospel seed is often sown, but the deceitfulness of
riches, the cares of the world, and the lusts of other things,
choke the word and it becometh unfruitful. When the
gospel fails to save the sinner, he is always said to be
the author of his own ruin. " Israel, thou hast destroyed
thyself!" No doubt but that many in Chorazin, Bethsaida,
and Capernaum, affirmed that they were sincere, willing,
and protested that they honestly desired salvation. Then,
why were they not saved ? Jesus says, " Him that cometh
unto me I will in no wise cast out." "Any him" says John
Bunyan. Whosoever he is, let him come to Christ and
Christ will save him. "/ would have gathered you, but ye
would not." I was willing, but you were unwilling. There
was unwillingness somewhere, and it must have been in
themselves, and not in Jesus. " Not every one that saith
unto me, Lord, Lord, shall enter into the kingdom of
heaven." Every lost sinner neglected to do something which
it was his duty to do. Those who say, " I am willing to be
saved," and do not come to Jesus for salvation, in some way
or other deceive themselves, and go down to hell with a lie
in their right hand. " I would, but ye would not." "As for
these, mine enemies, which lOould not that I should rule
over them, bring them hither and slay them before my
face."

When a sinner protests that he sincerely desires to be
saved, and is lost, a deceived heart has turned him aside.
I tremble for myself, lest my own heart should not be right

942

Essays and Letters of Rev. John Bates.

in the sight of God. Perhaps this willingness to be saved
does not spring from love to Jesus, or desire for holiness,
but from fear of punishment. Some Delilah is still cherished.
Many things they have done, but jsome Herodias is still
mistress of the affections. It may be the voice of nature,
and not the voice of grace. Whatever the cause of ruin,
that cause is in the sinner himself. Notwithstanding all
his asseverations of honesty, sincerity, and willingness to be
saved, " he loved darkness, rather than light," otherwise he
would have been saved. No sinner is lost as an act of
pure sovereignty on the part of God.

Let me address a few questions to the inquirer who so
stoutly maintains his honesty and affirms his willingness to be
saved. Have you seen yourself a lost, helpless sinner ? Have
you obeyed every inward conviction ? Are you really seek-
ing first the kingdom of God ? Have you fasted and prayed,
and given up ease, sleep and food, in seeking Jesus ? Have
you forsaken your worldly companions, put away your
worldly books, renounced doubtful amusements, and have
you ever continued all night in prayer, like Jacob and Jesus ?
Do you walk with God ? embrace every opportunity ?
cherish every serious impression ? Do you stifle no convic-
tion? yield to no one lust? regret every procrastinating
thought, and continue instant in prayer ? If you cannot
answer all these questions in the affirmative — or perhaps
any one of them — where is your sincerity ? The Scriptures
demand this, all this, and much more. All the promises of
salvation centre in the word " Now." Every invitation to
come, every exhortation to repent, every command to
believe, is in the preseiit tense. Jesua does not saj'
these things by way of advice, but proclaims them as law,
and it is at your peril that you procrastinate. Jehovah says
*' to-day," and if you say "to-morrow," all may be lost. The
young man in the Gospel, Felix, Agrippa, and thousands
more, have been lost by believing in their own sincerity and

What is it to Believed

343

procrastination, instead of believing in Christ. Now, or
never. Every lust, all ease, all bad habits, and everything
else that hinders you from coming to Jesus, must be instantly
renounced. "If any man will^be^my disciple, let him deny
himself, take up his cross, and follow me." You must give
up I'ighteoua self, as well as sinful self. Jesus demands an
immediate surrender of the heart now. If you ask, why, I
say, because Jesus commands it. If you ask, how, I reply,
by believing his word. To explain with metaphysical accur-
acy the laws of mind or the nature of evidence would not
help you to mderstand how to believe better than you
understand iu now. John's hearers, Christ's attendants, and
Paul's congregations never asked, " How am I to believe ?"
To believe iu Jesus is to come, look, receive, and trust in
him for salvation. " This man receiveth sinners" — receiveth
them now, freely, constantly, and willingly. He can, will,
and does receive sinners. His work is to save, his office is
to save, his delight is to save. Then why delay? Can you
justify neglect or procrastination ? Do you expect better
opportunities? more privileges? larger means of grace?
deeper convictions? warmer invitations ? or a more favour-
able time ? Vain delusions : " Now is the accepted time;
now is the day of salvation."

Nothing can justify your remaining in sin, or neglecting
the Gospel. You can never justify disobedience to Jesus.
Every unconverted man stands charged with ne^jlecting
Christ. In fact, unwillingness and unbelief are at the
bottom of delay. Jesus is " grieved " for the hardness of the
sinner's heart. He " weeps " over his procrastination. He
invites, and if the invitation is not heeded, he commands ;
if the command is neglected he threatens ; if the threat -
^''^ing is unnoticed he will strike ; but if he strikes, he wiU
strike in tears, saying, " I would have gathered you, but ye
would not" Out of your own mouth he will judge you, and
God win be justified when he speaks, and clear when he

f. n

344 Essays and Letters of Rev. John Bates.

judges. "Come." All things are ready. "Come." If all
nature could become animated and vocal, it would say,
"Come." If the Bible could be compressed into one word
ttiat one word, I think, would be an invitation, dropping
from the lips of Jesus, to the inquiring, distressed, lost sin-
ner—" Come."

THOUGHTS ON ROMANS V. 12.

It is universally conceded that the above text establishes
some kind of union between Adam and his race. If this is
denied, how can we account for the death of infants before
their personal transgression ? Death never falls upon the
innocent, yet death has always reigned, " even over them
which have not sinned after the similitude of Adam's
transgression." The word "even" undoubtedly refers to in-
fants. They are "made sinners" by Adam's disobedience,
otherwise they would have been innocent, and death would
not have reigned over them.

In the propagation of the race, Adam originated neither
sin nor holiness, but simply transmitted the nature that
belonged to him. No moral qualities were originated, on
the one hand, nor lost, on the other. Adam " begat a son
in his own likeness, after his image." From this original
stock of total depravity, it was impossible for any infant to
be born in a state of innocence. Sometimes death has
even entered the secret places of nature, and changed
the womb into a grave. Adam not only transmitted the
sameness of nature, without any change in the species, but
also the sameness of nature without any change in the
moral qualities. Hence the necessity for the miraculous
birth of Christ. Not being conceived in the ordinary way
of generation, he was perfectly holy and separate from
sinners.

346

Eaaaya and Letters of Rev. John Bates.

We all fell in Adam. That is, we all sinned in Adam,
otherwise we did not fall in him ; for I understand that our
fall in Adam, and our sin in Adam, are one and the same
thing. We were virtually in the loins of Adam when he
fell, and did, as it were, give consent to his transactions
with God, as our federal head, on our behalf This may be
illustrated by God's dealings with Abraham and his posterity.
What God said and did to Abraham, he said and did to all
his seed in him, as to the promise of Canaan. The promised
inheritance belonged to Abraham's seed, as certainly as it
did to Abraham himself He acted as a public person, in
the name of his posterity. Paul argues that " Levi paid
tithes in Abraham. For he was yet in the loins of Abraham
when Melchizedek met him." Paul's argument is Twt that
Levi was merely in the loins of Abraham with respect to
. natural generation, but that he was in him federally, as
his representative. In this argument we have an illustra-
tion how it may be said that we fell and sinned in Adam.
Federal headship is the ground of the argument in both
cases. We were in Adam as our federal head, in the same
way as Levi was in Abraham as his federal head. So when
Abraham paid tithes, Paul says : "As I may so say, Levi
also paid tithes in Abraham;" and so when Adam fell, Paul
says we fell in him, " and so death passed upon all men, for
that all have sinned."

On the principle of its federal union and representation
in Adam, his race had a title to everything that God had
promised him, solely on the ground of his obedience, and if he
failed, his race was exposed to all that was threatened, solely
on the ground of disobedience. But then, it is said, Adam's
sin was not our 'personal sin. Even so, it was the sin of our
Tiature, so that in him human nature fell, in consequence of
which we are all under the curse. On the other hand,
objectors know that Christ's obedience was not our personal
obedience, but it was the obedience of our nature, so that all

h'1

Thoughts on Romans v. 12.

347

his seed, being one yj'iih. him, are made partakers of all the
blessings ot his finished work. After the fall, Adam ceased
to be our federal head. The covenant union between him
and his race was dissolved. All chartered blessings in him
were lost. Every one now stands upon his own individual
responsibility before God. The first sin of Adam was
unique. No parallel case can be found. Hence Paul's
parallel between Adam and Christ: "That as by one man's
disobedience many were made sinners, so by one man's
obedience many are made righteous."

We cannot deny the principle of federal union and repre-
sentation in Adam, unless we deny the principle of federal
union and representation by Christ. But that we fell in
Adam is, I think, clearly taught in the fifth chapter of
Romans. Surely it is not the object of Paul's argument
merely to prove that Adam was the first man and the first
sinner, but rather to prove that in Adam's first sin all his
seed fell in him, and so fell as to be exposed to death
through his fall» To prove this he asserts that death reigned
even over them who had not sinned after the similitude of
Adam's transgression, that is, over infants who had not
'personally transgressed; hence their death must be on
account of Adam's fall. Paul is clear on this point. We
are reminded eight times in a few verses, that it was by
"one man's sin" that "death passed upon all men," as the
result of our legal oneness with Adam, in his transgression.
Some affirm that Adam's sin is ours, but that his guilt is not
ours. But are not sin and guilt inseparably linked together ?
Can one be foimd without the other ? If infants were not
guilty, I do not see how death could pass upon them. Vari-
ous opinions are held as to the meaning of the term "death,"
but whatever death means, it " passed upon all men, for that
all men have sinned.'' I understand death to mean the
whole punishment due to sin. If infants are not born in
sin, they must be born in innocence. Upon this theory

j! i i

i .. ■

i •

848

Easaya and Letters of Rev. John Bates.

Adam injured no one by his fall but himself, which is what
some maintain, though such an hypothesis flatly contradicts
Paul's argument in the chapter before us.

Some quote Deuteronomy xxiv. 16. to prove that Adam's
sin cannot be imputed to his posterity. This text, however,
has no relation to Adam as our federal head, but to fathers
afer the fall. I grant that a father's sin cannot be imputed
to his children now, because no father is the federal head of
his family, as Adam was the federal head of his race. We
are living under a new dispensation. Man is lost, but not
irrecoverably lost, through Adam. Jesus has introduced a
remedial economy, and all those who believe in him shall be
saved. " Where sin abounded, grace did much more abound."

With this view of the subject we cannot be charged with
leaving infants to perish in their sin, though sometimes this
sentinent is charged upon us. True, we repudiate " infant
baptism," but we also repudiate " infant damnation." We
not only believe that " the free gift comes upon all men who
believe, unto justification of life," but we believe also that
" the free gift comes upon all " infants who die in infancy
If God, in his sovereignty, teaches that infants, without any
act of theirs, are, by the first Adam's disobedience made sin-
ners, so by the same divine sovereignity, without any act of
theirs, he teaches that he has graciously conferred on them
the salvation of the second Adam. Grace abounds " much
more " than sin has abounded. We believe in the principle
of federal representation by Adam, as explained above, and
yet can consistently believe in tlic salvation of all infants,
dying in infancy, by sovereign grace through the atonement
of Christ. " For, as by one man's disobedience, many were
made sinners, so by the obedience of one shall many be
made righteous."

IFlf

VI.

EVANGELISM.

;i(i

There were two classes of officers in the primitive church.
One was ordinary, the other extraordinary. As the qualifica-
tions of apostles, prophets, evangelists, with others, are not
specified, we conclude that God never intended such officers
to be permanently continued in the church. But as the
qualifications of bishops and deacons are enumerated, in
order that we may judge of their adaptation to the work
assigned to them, there can be no doubt that these offices are
of permanent duration.

The word " evangelist," in the New Testament, means a
messenger of good tidings. Robinson, in his Greek lexicon,
says they were not located in any place, but traveling
missionaries, to preach, baptize, and found churches: Acts
viii. 12, 25, 38 ; ix. 31 ; xxi. 8. Timothy was to preach the
word, do the work of an evangelist, make full proof of his
ministry: 2 Tim. iv. 2, 5. It appears to the writer that
evangelism denotes a luork, rather than a distinct and per-
manent office. Philip and Timothy were well entitled to be
called evangelists, on account of their gifts in preaching and
baptizing, as weU as of their traveling from place to place.

It may not be easy to define the exact position held by
the evangelists. It seems as if they were assistants to the
apostles. We do not find them pastors of churches. They
traveled un^er apostolic directions. They carried messages

350

Essays and Letters of Rev. John Bates.

to churches which the apostles could not visit, reformed
abuses, and set things in order. Paul vequested Timothy
to abide in Ephesus, to charge some that they teach no other
doctrine: 1 Tim. i. 3. He urges Timothy to meet him in
Bome before winter: 2 Tim. iv. 21. Titus was left in Crete,
to "set in order the things that were wanting, and to
ordain elders in every city," says Paul, "as I had appointed
thee:" Titus i. 5.

The office, or rather the work of an evangelist may be
united with that of a deacon, as in the case of Philip. A
deacon, then, may do the work of an evangelist, and an
evangelist, as in the case of Timothy, may sometimes do the
work of a pastor. Even a pastor may go out, sometimes,
and do the work of an evangelist. In fact, Philip, Timothy,
and Titus seem as if they occasionally labored like our
modem missionaries, and sometimes as if they were doing
pastoral work. When the Lord blesses an evangelist, he
may baptize, organize a church, and become its pastor, or go
to another field and commence a similar work. Evangelists
should go forth under the direction of churches, to which
they are resprnsible. It does not appear that any evangelist
went forth Ox his own accord in New Testament times, up
and down among the churches, subject to no control,
and having no on*^ to direct him. Philip and Timothy are
expressly called e igelisis (Acts xxi. 8 ; 1 Tim. iv. 5,), and
though the name is not given to Titus, yet he appears to
have been sent on evangelistic work.

Evangelists should be men of sanctified common sense,
ueep piety, and able to clearly preach the gospel. Their
great object should be to labor in dark localities, help feeble
churches, and win souls to Jesus. When they leave the
preaching of Christ to inform their hearers that this world is
getting worse, that the present dispensation will only last
ten or twelve years at most, and that Jesus is then coming
to set things in order, he is leaving important truth and

WWfWlIi!^

Evcmgelism.

351

raising doubtful disputations. Whar 3ver it may be desirable
that a stated pastor should do occasionally with reference to
these points, evangelists should determine to know nothing,
as they move about, " save Jesus Christ and him crucified."
Gospel principles should be clearly stated, and never, under
any pressure of circumstances, must they be abandoned.
We must labor for the future, as well as for the present.
He who is in a hurry to reap from the seed he has sown, had
better plant annuals, instead of acorns. The evangelist
labors for an immediate revival, and wants to start to an-
other field. The pastor works for futurity, and is anxious
to plant principles. The man who organizes one church, in
a destitute region, that becomes self-supporting, self-govern-
ing, and a self-propagating power in calling forth a band of
workers for Christ, accomplishes more good in the long run,
than those who leave a number of scattered and disorganized
converts behind them. He who plants living seed will
assuredly reap a harvest some day, and he who sows gospel
principles, is doing much for the evangelization of the
world.

Perhaps Jesus was the type of a true evangelist. He
"went about all Galilee, teaching in their synagogues, and
preaching the gospel of the kingdom:" Matt. iv. 23. He
announced the good tidings lo the poor, and his message was
received by the publicans and sinners. Principles work up-
wards, and fashions work downwards. Isolated conversions
are good, but we need permanent pastors as well as itiner-
ating evangelists. Milk may be diluted, until we had better
drink water. A plaster may be spread so thin as to destroy
its curative power, and though it may adhere for a moment,
it refuses to stick. The spiritual husbandman may sow his
seed so widely as to lose his harvest. Converts must be
united into a solid body. True, the apostles went from city
to city, and from nation to nation; yet we find them organ-
izing churches, and spending much time upon important

*|5™|i

352

Essays and Letters of Rev. John Bates.

centres. Paul labored "a long time at Iconium:" Acts xiv.
3, 28. He spent "a whole year at Antioch:" Acts xi. 26 ;
"a year and six months" at Corinth: Acts xviii. 11; and
" for the space of three years" he wrought at Ephesus: Acts
XX. 31. The apostle never lost sight of the universality of
his mission, yet imtil his converts were baptized and thor-
oughly organized into churches, and elders ordained over
them, he never passed on to the regions beyond. Paul was
a wise master-builder, as well as a wise preacher, and many
of the little bands increased into efficient missionaiy
churches, evangelizing the regions all around them,*

The apostles taught the evangelists who helped them to
tread in their steps. When Mansoul was taken by Shaddai,
Bunyan says, he ordered Captain Boanerges immediately to
erect a garrison for its defense. The church is the garrison
of Christ, where he trains his men and officers for the de
fence and enlargement of his kingdom. To separate the
gospel of Jesus from the church of Jesus, is to cut asunder
what he has joined together. The existence of New Testa-
ment churches is essential to the preservation and triumph
of the gospel. When the churches in Judea and Samaria
died out, piety died out also. When the churches in Rome,
Sardis, and Laodicea disappeared, the gospel in these locali-
ties disappeared with them. When gospel churches cannot
be found it will be very hard to find Christians, who are
" living epistles," in whose life the gospel can be read. It
is so at home. In those villages, towns, or cities, where
churches do not exist, practical piety is hard to be found
working for Jesus and evangelizing the dark places around.
Brother Coutts, in p^ caching, baptizing, and adding the con-
verts God has given him to the churches where he labors,
is doing the work of a true evangelist. The effect of or-
ganizing or not organizing churches, may be illustrated in
the case of Whitfield and Wesley. Whitfield was by far the

*AUahabad Conf., p. 329.

I' I »:■!■

Evangelism.

353

better preacher of the two, but as he did not organize, the
results of his labor have mostly passed away. Wesley
organized, and his labor, in the Methodist body, is filling
the world.

The most successful pastors are those who have tact in
setting their members to work. To leave the evangelization
of the world to pastors, is about as wise as it would be in
war^to leave all the fighting to officers. God has given to
every man his work. Thousands of our members have
piety, education, and gifts, to engage in the work ot Christ.
There is a vast amount of unemployed talent in the church,
and so long as this talent is idle, the church will not be
prosperous or the world converted to God. If pastors were
multiplied ten-fold, the case would be little better. It is
exceedingly difficult for the minister to gain access to the
masses of men. If he visits, they are not at home ; and by
going to the forge, the plough, the workshop, and the store,
little can be done. One-talent workers must be employed.
Paul says, "Fe Tnay all propftecy, that all may learn:'' 1
Cor. xiv. 31. Every Christian has one or more talents,
which he should occupy and improve. A private member
in the coal mines in Stafibrdshire was used by God to lead
five hundred persons to Jesus, by holding meetings and
doing evangelistic work. In the New Testament there are
instructions to all sorts of men in all sorts of circumstances,
showing how every talent may be used for God. When this
is done, there will be an ingathering of souls to Jesus all the
year round.

It does not require very great ability or very much
learning to call sinners to repentance. It requireo a thorough
workman to teach an apprentice the fuU mysteries of his
craft, but a mere novice may induce his neighbor to become
a learner. After all that I have said, our pressing want is
individual evangelism. We must not think that a few
pastors or societies can evangelize this dominion. When a

354

Essays and Letters of Rev. John Bates.

society is formed, it seems as if our members lost their indi-
viduality, and consigned the work they ought to do to
secretaries and committees. We must urge men to work
individually, as evangelists. Jesus, in sending forth the
Apostles, said: "Neither pray I for these alone, but for them
also which sheU believe on me through their word:" John
xvii. 20. Paul speaks of " the effectvAJbl working in every
'part" as giving "increase of the body" of the church: Eph.
iv. 6. Peter also argues that every man who hath received
the spirit is to minister of the same, as " a good steward of
the manifold grace of God:" 1 Pet. iv. 10. Religion is life,
and life is communicative. It must be the duty of every
convert to seek the conversion of others. " Let Mm that
heareth say come." Individual responsibility is as extensive
as individual 'piety.

In conclusion, let me say, that in seeking to evangelize
the world, the Acts of the Apostles is our best guide. What-
ever name we give to men, as pastors, deacons, evangelists,
or teachers, it is evident that unless every Christian works
for Jesus he is an unprofitable servant. In the Acts of the
Apostles we have a perfect guide in all things pertaining to
the Church. Here we are instructed how pastors should
work, how evangelists should labour, and how church-mem-
bers should live. The Acts of the Apostles is an armory to
furnish us with weapons for our warfare, a repository to
supply us with a perfect remedy for aU error, and a store-
house, with abundance of food to nourish all our graces as
we work in our Master's service. Let us unite in faithful-
ness, work and prayer: then, in due time, the Church will
" look forth as the morning, fair as the moon, clear as the sun,
and terrible as an army with banners:" Cant. vi. 10.

VII.

■i , ■'

CHRISTIAN SYMPATHY.*
Luke xix. 41.

It has been beautifully and philosophically said that we-
cannot pick up a pebble by the brook-side without finding
all nature in connection with it. It is so with regard to
man. He stands in the midst of boundless associations.
By coming into contact with any object whatever, we soon
find that we touch a link in the great chain of dependence
that runs through the world at large, binding man to man,
age to age, and world to world. It is impossible to separate
any one thing from the mighty whole. We may not be
able to trace the connection, but it exists, and is at once a
proof of the wisdom, power, and goodness, of an infinite
mind.

This dependence— dependence one upon another — ^is
mutual. In some respects the strong are as dependent upon
the feeble as the feeble upon the strong — the wise upon the
ignorant as the ignorant upon the wise — the aged upon the
young as the young upon the aged — the rich upon the poor
as the poor upon the rich. When this fact is clearly appre-
ciated and understood, it operates in the most beneficial
manner. It is a powerful check upon pride and oppresaion
on the one side, and is calculated to prevent meanness of

*An address delivered in Dublin at the onion mMting of ^apti3t
ministers, August 24, 1847.

1*1 '-»

356

Essay 8 and Letters of Bev. John Bates.

spirit and servility on the other. If I am placed in an ele-
vated rank, to know that I must lean upon those who are
my inferiors for many of my comforts, will furnish me with
a profitable memento of my comparative insignificance ;
ivhilst, on the other hand, if 1 am placed in an inferior con-
dition, to know that I receive blessings from my superiors
will lead to useful exertion and the cultivation of the most
respectful feeling.

This subject is presented in a beautiful manner in the
New Testament, in special relation to the members of a
Christian Church. The body is one, but there are many
members. Yet they are all beautiful in their place, and
Jiecessary in their operation: 1 Cor. xii. 12-21.

The constitution of society then is founded upon the
ha&ia or foundation of mutual dependence. If this principle
were wanting, it is evident that some of the elements for
moral improvement would have no existence. We cannot
stand alone either in the world or in the church. Human
nature is created essentially social, and man is united to
man in a frame and network of mutual and indispensable
relations. However exalted my position, I must depend
upon inferiors ; however insignificant my situation, I must
feel dependent upon those above me. Here, then, is room
for Christian sympathy, for sympathy as fellow-men, as
fellow-countrymen, as fellow-citizens, as members of the
church of God, or for what I am to speak about, Christian
sympathy, or rather the best means of promoting it.

I am then to direct your attention for a few moments to
the best means of promoting Christian sympathy. The
sympathy of the Christian will be very different from that
oi a mere worldling. Christian sympathy chastened by
Divine grace is like the gentle shower falling first upon the
earth to prepare it for the seed, and then afterwards upon
the seed, causing it to germinate that it may grow, and
come to perfection, and thereby it becomes a great blessing

If'

':!»<

Chriatian Sympathy.

367

to man; but worldly sympathy is wild, clamorous, and
passionate, being soon over, resembling the thunder shower,
or inundation that carries away both soil and seed together.
Worldly sjrmpathy only operates towards the bodies of
worldly men, feeling little or nothing towards the welfare
of those who are the disciples of Jesus; but Christian sym-
pathy feels for the souls of those who believe, the souls of
those who remain in sin, and also for the bodies of both.
It aims to alleviate human misery, and seeks to promote
the universal happiness of mankind at large. How, then,
can this grace be promoted ?

I. By contemplating the character of Jesus. — The Saviour
was a perfect pattern of all that is lovely. He embodied
and exemplified in his life every excellence that would pro-
mote the welfare of man, the beauty of religion and the
glory of God. In his birth, life, death, resurrection and
intercession at the right hand of God, we behold Christian
sympathy, or rather the sympathy of a Divine personage,
on behalf of a perishing world. His whole history is a
history of benevolence, sjonpathy, and love. His miracles,
doctrines, and labors, all show the benevolence of his heart.
He "went about doing good," He was moved with com-
passion on behalf of the multitude ; he wept at the grave of
Lazarus ; he groaned in spirit, and was troubled when he
saw the sorrow of his friends ; he dropped a tear over Jeru-
salem, and at last he died of a broken heart; and ail for
sympathy in labors of love, seeking to alleviate the misery
of man. Contemplate the character of Jesus, and you will
insensibly imbibe his spirit. Every person, to some extent,
wishes to be conformed to the moral image which he con-
templates and loves. Contemplate the character of Jesus
and you wiU be. detached from the world, feel the kindness
of a benevolent, devotional, and sympathizing heart, which
will lead you to spare no effort in seeking to alleviate th»
misery of your fellow-men.

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568

Essays and Letters of Rev, John Bates.

II. By marking the requirements of Christianity. — What
does the gospel of Jesus require ? Why, that we should love
God with all our heart, and love our neighbor as we love our-
selves. Men have missed the great object of life, and that
has been idolized as a national glory, which has been our
national shame, disgrace, and sin. Was man created for
ivar^ Did God make man's eye that he might take the
better aim on the field of battle ? Did God give him skill
that he might invent methods of slaying his neighbors by
thousands ? Did he form the hand that it might grasp in-
stniments of cruelty ? Did he make the foot that it might
be swift to shed blood ? Did he give the ear that it might
be delighted with the roar of cannon ? Or did he plant a
thirst in the soul of man that it might be quenched with
human blood ? No, these members of this body were given
for a very different purpose. We are thus formed that we
might be useful members of society, and exercise Christian
sympathy.

Christianity requires that we should imitate Jesus. As
regards the Christian, placed as we have been, and now are,
in the midst of so much suffering, our sympathy should
weep in the eye, smile in the countenance, play upon the
lip, flow from the heart, and be diffused by the hand, speak-
ing in a thousand insignificant actions of benevolence and
love. Our feet should carry us onward through every scene
of suffering, of woe, like angels of mercy seeking to alleviate
the distresses of our fellow-men. Then, as Job said, "When
the ear heard me, then it blessed me, and when the eye saw
me, it gave witness to me: Because I delivered the poor that
cried, and the fatherless, and him that had none to help him.
The blessing of him that was ready to perish came upon me,
and I caused the widow's heart to sing for joy. . . .
I was eyes to the blind, and feet was I to the lame. I was
a father to the poor : and the (iause which I knew not I
searched out:" Ch. xxix. 11-16. In our walks of Christian

t ifi;'

Christian Sympathy.

359

sympathy we have seen something like this during the past
year. The recipients of English bounty through our hands
have wept, have smiled, have blessed, have praised, and
some have received in silence, and perhaps silence was
most expressive of all.

III. By noticing the aa/meness of humanity. — Let us re-
member thatGod "hath made of one blood all nations of men."
Acts xvii. 26. The due consideration of this fact is calculated
to awaken feelings of Christian sympathy towards our fellow-
men. Men may differ in their complexion, features and
language, but one common parent is father of us all. We
are to feel that men compose one great family, and we
should view ourselves as brethren at large. No one can
claim any pre-eminence over another by virtue of birth or
blood. A fellow feeling, a mutual dependence one upon
another should be cherished by us all. In respect of nature,
and natural, civil, and religious rights, we all stand upon the
same level. In connection with the sameness of human
nature we may consider the changes to which we are exposed.
He who is servant may become master, he who is rich may
become poor, he who is in health may become afflicted, and
he who has plenty may soon be in want. We have exercised
Christian sympathy towards others but we know not how
soon we may stand in need of the offices of Christian
kindness, hence we may derive a motive to cherish this
disposition.

IV. By beholding the objects of misery. — We may hear of
the sufferings of others, but to see them will make a deeper
impression upon the heart. This sentiment is founded in
the principles of human nature as well as embodied in Divine
truth. Ezekiel was set in the midst of the valley which was
full of bones in order that he might see them, to become
more deeply impressed with the lamentable condition of his
people. It was when John saw the Saviour that he said,
"Behold the Lamb of God which taketh away the sin of the;.

\i^%i

360

Easaya and Letters of Rev, John Bates.

world." It was when Paul saw the city wholly given
to idolatry that his spirit was moved within him. It was
when Jesus came and beheld the city that he wept over it,
and it was when the Samaritan saw the poor man who, had
fallen among thieves, that "he had compassion on him." So
it will greatly tend to promote Christian sympathy to visit
the abodes of wretchedness and woe — to talk with the poor
and distressed — to hear the talk of the afflicted, but above
all to see, ohaerve, behold, and look upon the objects of pity.
It is when the sinner looks upon Jesus — when he beholds
him whom he hath pierced, that he is in bitterness of soul,
as one that is in bitterness for the death of his first-bom.

V. By exercising the apirit of benevolence. — Christian
graces will decay unless they are strengthened by habits of
active piety and displays of Christian benevolence. Merely to
see a multitude of individuals in distress, one after another,
will never keep alive the feelings of Christian sympathy in the
heart. The principle must be strengthened by actions of
benevolence, not merely by gifts of money, but by suitable
exertions both of body and mind. It will not do to indulge
in benevolence, in imagination only. He that seeth his
brother hath need and shall say, "Be ye warm, and be ye
filled," yet leaves the individual without any relief, how
dwelleth the love of God in him ?

There cannot be a sympathetic heart where there is no
Christian sympathy. Such persons may feast on the excite-
ment of a tragedy, or weep over a novel, but there is no com-
passion either for the souls or bodies of men. There is no
greater delusion than this, for of all cold hearts, that of a
mere moralist is often the coldest. It is by acts of industry
that industry will be established ; by acts of self-denial that
self-denial will be established, and so it is by acts of Chris-
tian benevolence under Divine grace, that the flame of
devotion will be kept alive in our hearts, and the habit of
Christian sympathy established.

Christian Sympathy.

361

VI. — By reTnemheirmg the rewards of eternity. — I appre-
hend that it will have a tendency to promote Christian sym-
pathy and all other excellences that we ought to manifest, to
remember that we are all hastening to the tribunal of God.
We are now in a state of probation, but soon it will be said
unto us, " Give an account of thy stewardship, for thou mayst
be steward no longer." Nothing done in the' cause of
God will be forgotten, even a cup of cold water given
to a disciple in the name of a disciple shall not lose
its reward. Moses esteemed the reproach of Christ greater
riches ^than all the treasures of Egypt, for he had respect
unto the recompense of reward. It was the same
with regard to Paul. He did not count his own life
dear unto himself, so that he might finally finish his
course with joy. To visit the abodes of misery and exercise
Christian sympathy in relieving the distressed may require
self-denial, but even so, "we know in ourselves that we have
in heaven a better and an enduring substance," we must not
"therefore, cast away our confidence which hath great re-
compense of reward." Even Jesus kept his eye upon the
crown while he endured the cross, hence it is written, "Who
for the joy that was set before him, endured the cross^
despising the shame, and is set down at the right hand of
God." The largeness of our expectations he brightness of
our prospects, and the glory of our rewa i, should awaken
feelings of compassion and are calculated to promote Christ-
ian sympathy. We are not living, merely for time, but we
are living for eternity — we do not ask all your sympathy for
the body, but we desire a part for the soul — we ask you to
take into account the whole man and the whole duration of
his being, not only as a candidate for time, but as a candi-
date for another and an eternal world.

I would say, then, love is the exercise of Christian sym-
pathy. Think of

1. The misery it will relieve. — How many have been

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362 Essays and Letters of Rev. John Bates.

saved with a temporal salvation in this land during the past
year. * The eye that was sinking in death started up into
life, the cheek that was pale has become ruddy, the tongue
that was about to be sealed in everlasting silence is uttering
praise, and the soul, it may be, that was on the verge of ruin
has been or may be brought to Jesus to shew forth his
praise.

2. The joy it will impart. — When the poor man who fell
among thieves met with the good Samaritan what must
have been the feelings of his heart ?

3. The happiness it ivill impart. — There are actions per-
formed which we may wish to forget, but this will be
impossible. We are permitted to tako only one journey
through this world; we can never return uo rectify our mis-
takes ; hence how important that we should always act
aright. Christian sympathy will bear reflection and inflict
no pang in our dying hour.

4. The character it will unfold. — Christian sjrmpathy will
afford e^'idence of Christian piety. The manifestation of
this grace is a manifestation of the character of Christ. And
can you live in this land and at this time without the exer-
cise of Christian sympathy not merely for the bodies but
also on behalf of the souls around you? Look at the millions
of this land and mark theii condition. It is true they have
priests, but they are impostors. It is true they have altars,
but they are stained with blood. It is true they have
objects of worship, but they are idols, the workmanship of
men's hands. It is true they have temples, but they are
temples of Belial and not of God. These remarks not only
apply to the Beast, but in a great measure to the limbs of
the beast, which may be seen in connection with the Man of
Sin.

Talk not of enthusiasm. He who has felt most, has not

* Allusion is made to relief lumiBhed from England and America daring
the Irish famine, in 1847.

Christian Sympathy.

363

felt half enough. We are speaking of scenes of misery over
which David would pray, Jeremiah weep, and Paul be filled
with anguish of heart. We are living in the very world for
which Jesus sweat, as it were great drops of blood in the
garden, and expired on the cross. The very scenes which
awaken no sympathy in us moved the heart of God and
erected the cross of Christ, Martyr after martyr has bled
for those very principles which we deem as empty as the
morning cloud. Yet were every Christian to tremble with
emotion, were all Christians to unite and utter a cry of
lamentation, still we should fall far short of that Christian
sympathy which Jesus requires, which a profession of Chris-
tianity involves, and which the state of a perishing world
demands.

VIII.

WERE THE DISCIPLES OF JESUS BAPTIZED?*

Baptists have often been pelted with this stone. It is well
to understand the law of omission in the Word of God.
As to the above question, I notice :

I. When all analogy is in favor of a thing being done,
no sound argument can be made against it, simply upon the
ground of its omission in the record. For example, we are
told that the Scriptures give us no instance of female corti-
Tminion. Supposing this were true, we find that females
were baptized disciples, and members of the Church of God:
Acts viii. 12; Rom. xvi. 1; 1 Cor. xi. 5-16; xiv. 34, 35.
Distinction of sex 's not recognized in the discipleship of
Christ, " There is neither male nor female, for we are all
one in Christ Jesus." The mere fact of omission, as to this
subject, is of no importance, because the whole analogy of
Divine truth and apostolic practice proves that all Christians
enjoyed equal privileges in the Lord's Supper.

Again, we are not told when and where James, the son
of Alpheus, Thomas, Simon the Canaanite, and Judas Isca-
riot, were expressly called ,to be disciples of Jesus, though
we have an account of their call to the apostleship. Matt.
X. 2. Now this omission of their special call to be disciples

* Some part of what appears in this essay is in substance identical with
remarks upon a kindred subject on another page. It occurs, however, in a
new connection, while the general argument of the essay is too valuable, as
illustrative of an important principle, to be omitted.

Were the ifisciples of Jesua Baptized f

365

is of no importance, for the wkole stream of gospel evidence
is in favour of such a particular call having been given
them, as certainly as such a call was given to Matthew and
the rest of the disciples.

Once more, no express mention is made of the four evan-
gelists being inspired to write the four gospels; yet as Paul
tells us that all Scripture is inspired, this omission is of no
importance, and we receive the gospels all the same as a
part of the inspired volume. The whole stream of evidence
is in favour of their inspiration.

II. Is omission, in every case, of as little importance as
in the cases mentioned ? Certainly not. Omission in some
cases is of great importance. Then how are we to know
when it is of importance and when not? By this simple
rule : Omission is of great importance, when all scriptural
evidence, commands, and apostolic practice are against a
thing having been done; but omission is of little importance
when all analogy, express law, and apostolic practice are in
favour of a thing having occurred.

For instance^ the omission of any divine command and
apostolic example in favour of infant sprinkling, is of great
weight against the practice. Why ? Because both precept and
example are entirelj* against it. There is no law or example
in its favour. The stream of all evidence is against such a
practice. Now the argument for omission here is so strong,
that nothing less than Divine law or apostolic example can
be of any avail for the practice of infant sprinkling. To
argue from the baptisms of households is of no use, as this
is to make one omission supply the place of another. To
put one cipher before another leaves the value still nothing,
but place the figure 1 before the 00 and you have a round
hundred at once. Let Pedobaptists produce one precept or
example of infant sprinkling, and it will be as good as one
hundred; but if they cannot, all these ciphers will prove
nothing.

:rnn

3G6

Essays and Letters of Rev. John Bates.

But why should not the omission of all statement that
the disciples were baptized disprove their baptism, as well
as the omission of all mention of infant sprinkling disprove
their having been sprinkled ? Simply on account of what
has been said. The whole stream of analogy, evidence,
Divine law, and apostolic practice, is in favor of the disciples
having been baptized; but all these things are against
infants having been sprinkled. It is entirely upon this fact
of the probable evidence being for or against a thing having
been done, that omission is of little or great importance.

Now, briefly, were the disciples baptized ? All the
weight of analogy, evidence, law, and example, is in favor of
their having been baptized.

1. Jesus was baptized: Matt. iii. 16. This is a settled
fact. The question now is not about the mode, but whether
Jesus was baptized or not. As to this there can be no
dispute.

2. It is in evidence that the disciples of Jesus, by his
authority and consent, baptized other disciples: John iv. 2.

3. That after they had received their commission (Matt,
xviii. 19,) they went forth and baptized disciples on a pro-
fession of their faith: Acts ii. 41; viii. 38; xiii. 8. Now
the disciples were to be as their Master: Matt. x. 26 ; and as
they went forth preaching baptism^ and urging their converts
to be baptized, if they were not baptized themselves, they
were some of the greatest deceivers the world ever saw. If
I were to see a Pedobaptist minister sprinkle infants, and
hear him urge mothers to bring their babes that he might
sprinkle them, while he had not submitted to the matter
himself, I should say that he was acting dishonestly before
God and before man. I can as soon believe that the
apostles, filled as they were with t^e Spirit, preached re-
pentance and faith without having repented or believed
themselves, as I can that they preached baptism, and
baptized others, without having been themselves baptized.

! 7i

'\m

Were the Disciples of Jesus Baptized ?

367

Moreover, we know that John baptized his disciples:
Matt. iii. 5, 6; and that two of them followed him : John i.
35, 40 ; so that here is positive evidence that two of Christ's
disciples were baptized. Now, if we compare John iii. 22
with John iv. 2, we learn that Christ's disciples baptized in
his ste^'-d, and by his comm,;.nd. How can we think that
Jesus, who had been baptized himself, would authorize them
to baptize his own disciples if they were unbaptized them-
selves.

Paul was baptized, and so was Peter; for he says: " The
like figure whereunto, baptism, doth now save us." If he
had not been baptized he would have said, "Doth now save
you." I cannot think that the flock over which he presided
were baptized and that the shepherd was not: for so, he
must have furnished a bad example to those under his care.
Can it be possible that Christ would send forth twelve men
to preach, and to baptize believers, while they refused to
submit to baptism themselves.

I conclude, therefore, that as all analogy, all evidence,
and all the apostolical examples go to prove that bap-
tism is a divine ordinance, that the disciples of Jesus were
baptized in obedience to their Master's command, and in
conformity to his own example.

^mt

IX.

THE OFFICE-BEARERS OF THE NEW TESTAMENT

CHURCH.

It is a very important part of Christian duty to ascertain
the number of office-bearers in the Church of Christ. Let
us prayerfully investigate this subject in the light of Divine
truth.

THE STATEMENT OF THE QUESTION.

Richard Baxter says: "Most religious questions only need
to be clearly stated, to prevent warm discussion." The only
question now before us for investigation is this: Who are
the office-bearers of the New Testament Church, and what
are their relations and duties ? To answer this question in
a scriptural way, we must pay special attention to

THE NATURE OF THE EVIDENCE REQUIRED.

Inattention to the kirid or nature of evidence required to
establish positive institutions, such as the number of office-
bearers in each church, has occasioned much unprofitable
controversy. There is a plain and eternal distinction be-
tween moral and positive law. The number of office-bearers
required in each church must be settled by the express law
of God. All arguments founded on moral principles, learn-
ing, piety, the fathers, expediency, the Jewish synagogue,
historians, councils, synods, and such like, simply resolve
themselves into a regard for human authority, and prove
nothing. To settle this question we must not only have
Scripture, but Scripture speaking in the form of express

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The Office-bearers of the New Teatanient Church. 369

law. General reasoning may be admitted as evidence
to settle moral principles, but the topic before us is one of a
different order. Moral principles, like bricks in a building,
rent on each other, but positive institutions, like monuments,
stami alone, each one resting on its own foundation. A seed
may be reproduced ad infinitum, but it can never bring
forth any thing different in kind. Wheat, if sown to the
day of judgment, will never yield oats. In morals one
truth is the source of another; but it is not so in positive
law. The express will of God, as found in his Word, is the
only authority that can decide the number of officers in a
Gospel church. Even the evangelists themselves were
never allowed to change the polity of the Church in the
smallest degree. To assert that the same kind of evidence
which establishes moral principle may justify us in estab-
lishing, increasing, or diminishing the number of church
officers, is to confound moral with positive law, and opens a
door which leads to Roman apostasy.

EXTRAORDINARY OFFICERS.

Perhaps it will tend to simplify this question if we
notice that there were extraordinary officers in the primi-
tive churches. This is admitted by all controversial writers.
1 Cor. xii., Eph. iv. Such gifted brethren were the accredit-
ed servants of God whei*ever they went. Their gifts proved
their mission divine. But now the evidence of the divine
origin of Christianity is complete. The necessity for such
gifts has ceased. These brethren exercised their extraordin-
ary ^^fts for the general welfare of the whole body, and
were never ordained as i)astors over any particular church.
Such {^fted men could have no successors in office. The
qualifications for permanent office-bearers in the church
does not require, or include, any gifts of a miraculous

nature.
24

li:

370 Essays and Letters of Rev. John Bates.

ANTIQUITY OF THE TERM "ELDER.

Whether the term " elder " originally referred to age, or
office, it is of great antiquity, and is always used as a title of
respect. Gen. 1. 7., Ex. iii. IC, xvii. 5., xix. 7. xxiv. 1,
Ps. evii. 32., Prov. xxxi. 23. The esteem in which those
thus addressed were held, may be traced all through the
Jewish economy. On opening the New Testament, we im-
mediately begin to read of " the elders, chief priests, and
scribes." The term elder was soon introduced as a name
for one of the office-bearers in the Christian Church.

NUMBER OF PERMANENT OFFICE-BEARERS IN EACH CHURCH.

The number of office-bearers in each church can never
be decided by learned arguments, or by what we suppose
is reasonable, but must be settled by revealed law, as inter-
preted by the apostles, and unfolded in the example of
the first churches of Christ. When Paul writes to the
church at Philippi, he mentions no other officers but
"bishops and deacons:" i. 1. No more and no less. As this
church was formed by Paul in his 'official character as an
apostle, all other churches must have been organized iti the
same manner. He is very minute in saluting all the saints
with the bishops and deacons. If there had been any other
officers, they certainly would have been mentioned.

When Paul enumerates the qualifications of office-bearers,
after having pointed out those of bishops and deacons, he is
entirely silent about any other. This omission cannot be
accounted for, if any other officers, of a different rank,
existed, or were intended to be ever ordained in the church.
Paul treats this matter minutely in the following places,
vi^.: 1 Tim. iii.; Titus i. But no officers, save bishops and
deacons are ever mentioned. The church at Philippi was
complete without any officers but these, and Paul taught
the same thing "every where in every church:" 1 Cor. iv.

TPfli '

The Ojffice-bearera of the New Testament Church. 371

17. A third rank of permanent officers, superior to deacons,
and inferior to bishops, is never mentioned in the Word of
God.

ELDERS AND BISHOPS ARE IDENTICAL.

The question has arisen whether bishops and elders are
two officers of different rank, or two names for the same
office. Both sides of the question have found advocates.
All scholars of any note, however, now admit that they are
two names to designate the same office. Elders are undoubt-
edly called teachers, pastors, stewards, rulers, servants, bis-
hops, overseers ; and hence, these terms all denote one and
the same person. Ecclesiastical historians use the term
"elder" and "bishop" indiscriminately, or as convertible
terms, referring to one and the same officer.

The same titles are given to both officers. Acts xx. 17,
compared with verse twenty-eight of the same chapter,
proves our position. The same persons who are called elders
in the one verse are called overseers, or bishops, in the other.
Titus was to ordain elders in every city, and when Paul
enumerates their qualitications he says : " For a bishop must
be blameless:" Titus i. 5,7. Here we learn that elders and
bishops were the same person, as to qualifications, office,
rank and work. So Peter, as a fellow-elder, exhorts all the
elders to feed the flock of God, "taking the oversight thereof,"
or acting as a bishop over them ; which are the very same
duties as Paul enjoins upon the elders, or bishops, at Ephesus.
1 Pet. V. 1, 2, compared with Acts xx. 17-28. Thus the flock
of God is committed to the care of elders, who are individ-
ually to act as bishops over them.

In reading 1 Tim. iii. 1-7 ; Titus i. 5, 7 ; Acts xiv. 23 ;
XX. 17-28, we must conclude that bishops and elders are
identified as one official person. Suppose that some parish
should make a law that all schoolmasters must speak French
to become teachers in the schools, surely the board of exam-

372

Essay 8 avd Letters of Rev. John Bates.

iners would understand, from this law, that the schoolmaster
and the teacher were one person as to office and work.
Names are used to distinguish one thing from another. The
name apostle is never used ojfficially for that of elder, bishop,
or deacon. Peter calls himself an elder, but he never calls
an elder an apostle, or says that a deacon is an elder. Be-
tween elders and deacons there is an actual difference in
rank, but the rank of an elder and a bishop is the same.
" Indeed," says Coleman, " the identity of bishops and pres-
byters, in name, is now conceded by Episcopalians, them-
selves."* The word bishop only occurs five times in the
New Testament, and can easily be identified with that of
elder — except that in 1 Pet. ii. 2 ; where it refers to Jesus.
Phil. i. 1 ; 1 Tim iii. 1, 2 ; 1 Pet. ii. 25. Thus we have the
clearest eVidence that the >vords elder and bishop are two
names for one person, filling the same office. Not one pas-
sage has ever been produced in which the two names of
elder and bishop must necessarily prove that they designate
officers of different rank and qualifications, holding separate
and distinct offices in the church.

PLURALITY OF ELDERS IN EACH CHURCH.

Whether we are to have one elder or a plurality of
elders in each church, must be settled by Divine law. In-
ferential deductions, learned arguments, interpretations of
law, and the decisions of church courts, cannot be heard as
witnesses on this question. We must either have positive
law or apostolic example. When the Bible answers a ques-
tion, it always says yes or 7io. It cannot defend both sides
of a disputed question. This axiom is self-evident, shines
by its own light, and needs no argument to prove it.

I hope the reader will go along with me as we examine
this matter by the Word of God, If we find a plurality of

Apostolical and Primitive Church, p. 30.

"'*

The Ojfflce-bearera of the New Testament Church. 373

» ^-^^

elders in one church, they must have been appointed by
Divine authority. Paul would not have ordained a plurality
of elders in each church, unless God had instructed him to do
80. Every approved example implies a Divine law. " We
may not be able," says Carson, in his "Answer to Ewing,"
" to point out the law by which it is retjuired, but every
apostolic example, approved of God, necessarily implies a
Divine command." Now, if we find a plurality of elders in
one church, it will not be difficult to prove that such a
plurality existed in every church. One example is as good
as a thousand. What Paul taught in one church he tatiirht
in them all, for he taught and ordained the same things
"every where in every church:" 1 Cor. iv. 17; vii. 17.

We remark that the first churches are always addressed
as having a plurality of elders over them. Paul and Barn-
abas "ordained them elders in every church:" Acts xlv.
23. Paul called the elders of the church: Acts. xx. 17.
There were bishops in the church at Philippi: ch. i. 1, "Wo
beseech you, brethren, to know therti which labor among
you, and to esteem them very highly in love for their
work's sake:" 1 Thess. v. 12, 13. "Let the elders who rule
well," etc.: 1 Tim. v. 17. Titus was to "ordain elders in
every city:" i. 5. "Remember them which have the rule
over you." . . . "Obey them that rule over you." . .
"Salute all them that have the rule over you:" Heb. xiii. 7,
17, 24. " Is any man sick among you, let him call for the
elders of the church:" James v, 14. " The elders which art
among you I exhort." ..." Neither as being lords
over God's heritage, but being ensaia'ples to the flock:"
1 Pet. V. 1,3. The evidence by which a plurality of elders
is proved in these churches can never be overthrown by
argument.

Surely the constant practice of designating the teachers
of a single church in the plural number demands our atten-
tion. Those texts not only prove a plurality of elders in

374

Essays and Letters of Rev. John Bates.

each church, but this plurality is proven, both by express
law and by apostolic example, which is the very kind of
evidence required. As a philosopher can neither create
facts nor blot them out in nature, so a Christian can neither
institute officers in the church nor remove them out of it-
The work of each is to find out and explain what already
exists. It is not at all likely that Paul would teach some
churches to have only one elder, and then teach other
churches to have a plurality ; if so, he could not have said,
" But, as God is true, our word toward you was not yea and
nay;" nor could he have affirmed that he taught the same
things in every church; 2 Cor. i. 18 ; 1 Cor. iv. 17. It is no
use trying to account for this plurality on the ground of
expediency. We are not asking what might be, but inquir-
ing what has been, and we find that a plurality of elders
xuere ordained in each church by Divine appointment.

THE ARGUMENT FOR ONE ELDER IN EACH CHURCH.

Notwithstanding the above proof texts some suppose
that each church had only one elder. The argument ased is
merely an inference from the fact that the word " bishop "
is used in the singular number, both in 1 Tim. iii. 2, and in
Titus i. 7 ; while the deacons in 1 Tim. iii. 8, are spoken of
in the plural number. Besides, it is also said, "If the angels
of the churches mentioned in the book of Revelation were
the bishops of these churches, it is probable that each church
had only one bishop."*

This proves nothing. It is all hypothesis. In the above
passages to Timothy and Titus, not one word is said about
the number of elders to be ordained in each church. If sup-
positions and probabilities wiU justify any practice in the
church, then the Pope can easily defend all the abominations
of popery; for the whole scheme rests on li^ probabilities,

The Churches Sketched, by Dr. Wenger, Serampore Missionary, p. 119.

i R r'?

^ lilf ^

llie Office-hearers of the New Testament Church. 375

and such like, instead of resting on Divine law. Criti-
cisms of this nature satisfy neither the Greek scholar, nor
the English reader. Sound criticism may now and then
strengthen a good building, or give it a more beautiful
finish, but it generally makes a poor foundation to build
upon.

The argument from the addresses to the "angel" of the
Asiatic churches, in "Revelation, chapters second and third,
proves nothing. This, too, is hypothetical. I am astonished
that such a ripe schoL'ir, and such an eminent translator of
the Scriptures as Wenger, should build thus without a
foundation. The word " angel " properly denotes a messen-
ger. That it ever means bishop, senior pastor, presiding
elder, or Is the name of office, including all the elders as a
generic term, these are just so many plausible conjectures.
Such interpretations of the word in question assume the
very thing in dispute, and satisfy nobody. The word might
perhaps be so interpreted, consistently with the theory of a
plurality of elders, somewhat in the same way as the Spirit
of God is called " the Seven Spirits of God :" Rom. v. 6. But I
do not advance this as proof Yet we know that one of these
seven churches had a plurality of elders: Acts xx. 17. He
who asserts that these churches had only one eider each,
must prove it, not by conjectures about the word " angel,"
occurring in a difficult book, full of symbols which no one
clearly understands, but by express law. Perhaps these
churches were thus addressed to show the unity that should
exist among them.

I shall ever sit at the feet of Paul to learn my theology ;
but I am free to confess that I feel a pleasure in sitting at
the feet of my brethren where questions of scholarship are
concerned. Yet I am a little surprised that my good
brother Fraser says "that the seven churches of Asia
had each its angel or messenger. See the terms applied to
ministers by Paul. They are: 'the angeloi,' or messengers

S76 Eaeaya and Letters of Rev. John Bates.

of the churches."* Now, if this were true, it would still be a
fact that "elders" were ordained in every church. But the
best men are liable to mistake, and Paul says no such thing.
Paul says these elders were "the apostoloi, or messengers, of
the churches:" 2 Cor. viii. 23. This disposes of the argu-
ment founded on this passage. John was called an
"angelos," or messenger, but he was in no sense an elder in
the church. Even Epaphroditus, though a messenger, was
Twt an angelos, but apostolos: Phil. ii. 25. There is no evi-
dence that the elders of the churches were ever called angels.
But it has been 'proved that a plurality of elders were or-
dained in the first churches, and nothing can overthrow this
historical fact, or set aside the scriptural evidence on which
it is established.

THE ARGUMENT FOR RULING ELDERS EXAMINED.

Is the right to rule to be exercised by preaching elders,
or, as some say, by ruling elders ? A Baptist brother,
signing himself "J," says it is evident " that there were two
classes of elders in the churches; one labored in word and in
teaching, and the other did not."f This good brother
brings no proof of his assertion, but finds his " two classes
of elders " in an interpretation of his own. His interpreta-
tion is no authority for officers who originate in positive
law. Brethren often quote texts to explain and illustrate
their theory, instead of proving it. When any one inter-
prets household baptism so as to include infants, every
Baptist knows "hat the interpretation is wrong. So "J."
finds his "two classes of elders" in his own interpretation
of 1 Tim. V. 17. We receive the text, but reject his inter-
pretation. The first act of sin arose from a false interpreta-
tion of Divine law, and then obejdng that interpretation,

* Mr. Fraser in Canadian Baptist for Feb. 16, 1866.

■\ Christian Times and Witness (Chicago), for Oct. 26, 1865.

The Oflce-bearers of the New Testament Church. 377

instead of obeying the law itself. When "J." proves his
position, either from positive law, or apostolic example, we
shall be happy to hear him.

" However useful such an oflBce as that of ruling elder
may be," says Barnes, " and certain as it is that such an
office existed in some of the primitive churches, yet here is
one church, at Philippi, where no such office is found, and
this fact proves that such aii office is not essential to the
Christian Church." * Very good ; no ruling elder is found
in the church at Philippi. Paul had ordained bishops
and deacons, but he had no command to ordain " ruling
elders." They are " not essential to the Christian Church."
The church is perfect without them. Now, how can Barnes
ja-ove it "certain" that ruling elders "existed in some"
other churches ? What Paul taught at Philippi, he taught
"every where in every church." The same officers that were
ordained in one church, were ordained in all other churches."
All apostolic churches were constituted alike. No " ruling
elder," says Barnes, "can be found in the church at PhiJippi;"
and Paul says he taught the same things " in every church,"
consequently they cannot be found in any church organized
by Paul.

Then where are ruling elders to be found ? Barnes
thinks there is evidence that there was, in some churches,
at least, a distinct class of men to whom the government of
the church was especially confided, called " rulers." He
quotes Archbishop Whately, as saying, "It seems probable"
that the first churches "were converted synagogues.""!'
Other Presbyterians, however, admit " that all the elders of
the apostolic churches were public teachers, to the exclusion
of presbyters, who ruled only. Yet some advocates of these
views maintain that a class of men like our ruling elders
are mentioned in Scripture, under the foiin of "helps,"

* Barms on Philippians, I 1.
\Apo:tolic Church, pp. 214, 216.

378 Essays and Letters of Rev. John Bates.

governments, brethren, and by the fathers of the church,
under the name of senior. This is the theory of Dr. Smyth,
of Charleston." *

Now, I wish the reader to observe that Barnes, Whately,
and King, merely give us their opinion as to what "seems
most probable" in defending their views. The word of
God affords not a syllable of 'proof that " ruling elders," or
that " a class of men like ruling elders," ever were ordained
in apostolic churches. I have never yet known any one to
bring forward direct proof from the express law of God, to
prove the existence of such an office as that of ruling elder.
They give us their own inferences, arguments, interpreta-
tions, and such like, but not in a single instance have I
ever met with one quoting p law of God commanding us to
look out, appoint, and ordain ruling elders in the church.
Arguments have no authority. Interpretations are useless
when we want positive law. Let them say, " Here is a
'thus saith the Lord,' requiring you to look out and ordain
officers to rule in tlie church," and the matter is settled.
We have the law of God to justify the appointment of
deacons, and elders, or bishops: Phil. i. 1; Titus' i. 5. But
where, I ask, where is Divine authority for ordaining ruling
elders ? Instead of a Divine law, we are referred to the
authority of " church courts," or the " decisions of synods.''
This is all blank cartridge. Such talk proves nothing as to
whether God has instituted the office of ruling elder or not.
For Barnes to repeat and repeat that they are found " in
some churches, at least," and never specify in which church
they are found, is mere assertion without proof. To tell us
that the first churches " were converted synagogues," in all
probability, is worse than waste powder. It neither frigh-
tens the enemy nor cripples his arguments. The truth is,
there is no Divine authority for any officers in the church,,
except bishops and deacons.

* Ruling Eldership of the Churchy by D. Kiug, LL,D., p. 60.

The Offixe-hearers of the New Testament Church. 379

The great argument for ruling elders, however, since
the days of John Calvin, is chi ly founded on 1 Tim. v, 17:
" Let tho elders that rule well be counted worthy of double
honor, especially they who labor in wore! and doctrine."
Even here the ojffice of ruUng elder does not rest on the text,
but on the interpretation of the text. But granting the
Presbyterian interpretation of this passage, it does not
establish the ruling eldership. It furnishes no proof that
there was a third class of officers, inferior to preaching
elders and superior to deacons, who were caUed elders, and
yet forbidden to preach. It is impossible to find "two
classes of elders" in this verse, so different in rank that one
of them is a preaching elder, and the other a lay elder, and
yet both called by one and the same name. I am aware it
is said, " Our lay elders correspond to your deacons." We
reply, "This is taking for granted the very thing to be
proved." There is no evidence that deacons and ruling
elders are the same. Indeed, the Presbyterians say that
the office of the lay elder is to "rule," and the Scriptures
say that the deacon is to "serve tables:" Acts vi. 2. These
offices, therefore, are so distinct in themselves, that it seems
impossible to confound one with the other."

Every elder must be " apt to teach." Paul does not say
that preaching elders must have such qualifications, and
then that ruling elders must have different qualifications.
If there are lay elders, there must be lay bishops, for all
elders are to preach, and the terms "elder" and "bishop"
designate the same person in the same office. Instead of
1 Tim. V. 17 making any distinction in ojffice, it makes dis-
tinction in labor. When one elder labors more abundantly
than his fellow-elder, Paul does not say that he deserves to
be removed into another rank, but that he is " worthy of
double honor." The word "especially" does not refer to a
different office among the elders, but simply teaches th a
some elders labored more abundantly than others. The

•ill

1 :-■■■■

-I !

380

Emaya and Letters of Rev. John Bates.

distinction is not about different degrees of rank, but about
different degrees of labor, performed by elders of equal rank.
"The very chiefest of the apostles" (2 Cor. xii. 11), was still
on :he same level, as to rank and office, with all the other
apo. Lies, though he "labored more abundantly than they
all:" 1 Cor. xv. 10. So the elder that "ruled well" was
still in the same rank and office as all other elders, though
he had "labored" more than others, and was worthy of
" double honor." The elder that ruled well was not among
other elders as a father among his children, who are of rank
inferior to his own; but as an elder brother among his
brothers, who is simply the first of the same rank among
his equals. The speaker in the House of Commons is not
of a superior order to the other members of the House, but
he is the chief among his equals of the same rank with him-
self One star differeth from another star in glory, never-
theless, it is only a star, though shining a little more
brightly than the rest. The elder that rules well is not, on
that account, taken out of his rank and put into another,
any more than the " chiefest of the apostles " was raised
above the apostleship to be a pope.*

THE RELATION OF ELDERS TO THE CHURCH.

The ordination of an elder is the open and solemn recog-
nition of a new relation between himself and his people.
From the very nature of the relations there are new duties
to be performed by the elder, and new obligations resting on
the people of his charge. Surely, the president of a society
has more to do in regulating its affairs, than he had when only
a private member. To deny this principle of reasoning is to
put down all rule, and must lead to anarchy and confusion.

The first duty growing out of this new relation to the
church, is that of preaching the Gospel : Mark xvi. 15. As
this is the first duty, so it is the most important. " Preach

* Lectures on Ecclesiastical History, by G. Campbell, D.D., pp. 95,96.

The Office-bearers of the New Testament Church. 381

the word ; be in^-tant in season, out of season ; reprove,
rebuke, exhort, with al^ long-suffering and doctrine:" 3 Tim.
iv. 2. More good has been done by " preaching the word "
than by all other instrumentalities put together. This is
God's ordinance. Adopt simplicity of style and directness
of purpose. The hearers of Jesus "perceived that he spake
of them." Hold up the total depravity of man, eternal elec-
tion, particular redemption, effectual calling by the Holy
Ghost, free justification by faith in the righteousness of
Christ, salvation by grace, and the necessity of personal holi-
ness. These doctrines are the very kernel of the Gospel.
Expect success. Faith does not criticise, but believe. "All
that is within you " must be honestly and faithfully conse-
crated to this work. Imitate a certain Jew named Apollos,
an eloquent man and mighty in the Scriptures. Being fer-
vent in spirit, he taught diligently the things of the Lord,
and mightily convinced the Jews, and that publicly, show-
ing by the Scriptures that Jesus was Christ : Acts xviii.
Next to preaching is

THE elder's authority IN THE CHURCH.

I feel that now I am on delicate ground, and must step
softly. With the Bible in my hand I hope to speak aright.
I will quote a few texts of Scripture to guide both pastor
and people. "Let the eldei"s that rule well be counted
worthy of double honor : " 1 Tim. v. 17. " We beseech you,
brethren, to know them who are over you in the Lord : " 1
Thess. V. 12. " Obey them that have the rule over you, and
submit yourselvbd : " Heb. xiii. 17. This is plain, and just
to the point. These passages teach that some kind of auth-
ority belongs to the elder, but what is the nature, and the
degree of this authority ? I answer, it is not magisterial, or
arbitrary, but parental and executive, only. It is not, "/
say unto you," that claims submission, but " Thus saith the
Lord " unto you. The authority of Jesus must be obeyed.

Essays and Letters of Rev. John Bates.

or else the church will be ruined by disorder and conten-
tion.

In answering the debated queries of "Vox," it appears
that some of our elders think that they have not "authority"
enough, " Stet " says, " Only fancy one of our pastors using
the language of the New Testament times — ' Obey them that
have the rule over you,' Obey ! The deacons assume the
authority of the eldership. They guide the affairs of the
churches."* This is a mere matter of opinion. All my
experience is just the other way. Elders and churches must
remember that their duties are mutual, reciprocal, and cor-
relative. The church is to submit only so long as elders
rule in love, according to the will of God, If the captain of
a vessel is unable to steer her aright, it is well when there
is a passenger on board who can take the craft into the
desired port. While Paul says to the church, "Obey
them that have the rule over you, and submit yourselves,"
Peter reminds elders that they are not to be " lords over
God's heritage, but ensamples to the flock." Learning to
obey is a necessary part of learning to rule. Thirst for
power is expressly forbidden : Luke xxii, 25, " The kings
of the Gentiles exercise lordship over them . . . . but
ye shall not be so" There is to be no submission to human
authority. When elders require what God has forbidden, or
forbid what he has required, their rule must cease. Both
elders and people should know how they ought to behave them-
selves in the house of God. The pulpit and the pew aresoclosely
related to each other, that they must either prosper or perish
together. Pastors and churches are fellow-labourers in the
same work. As in the human body one member cannot say
to another, " I have no need of you," so, in the sanctuary,
the elder cannot say to the church, nor the church say to the
elder, " I have no need of you." God hath ordained that

* See an article signed " Stet " in the Canadian Baptist for Oct. 5, 1865.

FIfll

The 0jffice-bearer8 of the New Testament Church. 383

both should work in their own spheres for the welfare of the
whole body, in every well regulated society there must be
law and order, responsibility and trust. It is so in the
church of God. Baptists have ever been first in the cause
of liberty, and strong advocates for the completeness of each
church in i( If But liberty, as Milton says, does not mean
license, irresponsibility, or individual despotism. The church
is not to be like the commonwealth of Israel when they had
no king over them, and every one did that which was right
in his own eyes. The very essence and perfection of liberty
is a strict obedience to all right law. Without lording it
over God's heritage a faithful pastor may find it necessary
sometimes to check individual radicalism, and in the name
of Christ require obedience to his law. It is better for the
sufferer to let his mortified limb be removed, however he
may wince, than that his whole body should perish.

The terms " rule," " obey," and the phrase " submit your-
selves " may seem harsh to some minds, but they are the
words chosen by God to illustrate this matter. The Church
of Jesus must be subject to the laws . of Jesus, just as the
spirits of the prophets were subject to the prophets.
What is taught on this subject is put as strongly as possible,
yet it is set forth in so gentle a way as to call all to a will-
ing obedience before they are aware of it. Now, as elders
are invested with some kind of authority, it must be the duty
of the church to obey, when they rule in a scriptural man-
ner.

When a man becomes a father, he comes under new
obligations, and has new duties to discharge. A man can-
not properly perform the duties of this relationship until it
is sustained. So, in like manner, a member of the church
cannot scripturally perform all the duties of an elder until
he is ordained to office. If a private member can scrip-
turally perform every duty that belongs to the eldership —
baptizing, administering the Lord's Supper, and such like,

884

Eamys cmd Letters of Uev. John Bates.

. what need was there for God to institute such offices, point
out the qualifications, and command the incumbents of
them to be ordained in every church ? If an elder has no
more to do in these matters than private members, it follows
that his office, though of Divine origin, is quite useless. To
deny that members and officers have their own appropriate
sphere in which they are severally to work, is to deny every
principle of sound reasoning, sweep away every elder and
deacon from his post, and leave the church without any
office-bearers at all.

Whatever may be said about the " right and privilege"
of brethren to " exhort and exercise their gifts," these rights
and privileges are to be regulated by express law, and not
by our own opinions. Now, we have clear and express
authority for choosing and ordaining office-bearers in each
church. Here we tread on solid scriptural ground.
This is no hypothesis, or cringing to custom, bowing to
expediency, or endorsing your opinion, or setting up mine ;
but yielding obedience to Divine law and imitating apostolic
example. Churches are not at liberty to set aside those
officers who are appointed according to God's word, or take
out of their hands the work that belongs to their office, and
then adopt plans of their own. Extreme cases may occur,
as of old, to which no special laws apply. " Have ye not
read what David did when he was an hungered, how he
entered into the house of God, and did eat the shew-bread^
which was not lawful for him to eat . . . hut only for
the priests?" Matt. xii. 4. This act of David's was contrary
to Divine law:" Lev. xxiv. 9. Such conduct could only be
justified on the ground of absolute necessity. Acts like these
were never intended to be*repeated at pleasure. In cases of
extreme hunger, the Jewish law might be dispensed with:
Matt. xii. 1-8. So extreme cases may possibly occur, when
a few believers should need to observe the ordinances, and
appoint one of the gifted brethren to preside. But it must

TFffr

The Offi^ie-hearers of the New Testamient Church. 385

be a case of necessity, and will aflford no pretext whatever
for neglecting the appointment of elders in every chui'ch, as
God has commanded. A distinction between public officers
in the church and private members is clearly revealed,
recognized by the apostles, and was fully established in the
primitive churches. All theories that would extinguish the
official duties of the elder, and ignore his authority in the
church, by placing him on exactly the same level as private
members, are without any sanction in the word of God.
No instance can be produced, where the brethren are offi-
cially designated as elders, pastors, bishops, or deacons, in
the same manner as those are who are ordained to office.
Indeed^ Paul asks, "Are all teachers?" Surely not: 1 Cor.
xii. 29. James exhorts us, saying, " My brethren, be not
many masters, knowing that we shall receive the greater
condemnation:" ch. iii. 1.

IMPORTANCE OF DISCIPLINE.

The main design of discipline is to preserve the purity
of the church, and to restore backsliders. Sinful 'principles,
as well as sinful doctrines and deeds, must be checked: Rom.
ii, 6 ; xiv. 2. Evil-doers must be expelled, if they cannot
be reclaimed, otherwise a little leaven will leaven the whole
lump: 1 Cor. v. 6. The first seeds of corruption and decay
in a church grow up and spread, from the neglect of discip-
line, more than from any other cause. The church in
Thyatira was blamed " because they suflFered that woman,
Jezebel,'' to remain amongst them, "to teach and seduce
God's servants:" Rev. ii. 20.

Discipline is confined to spiritual matters. It oper-
ates on the mind and conscience, without pretending
to any temporal authority. The church can never in-
flict fines or imprisonment. Elders and deacons, as well as
members, when they do wrong, may be admonished, re-
proved, and finally cut off from the church, if they do not
26

386

Essays and Letters of Rev. John Bates.

repent. The exclusion of members from the church is the
utmost penalty of ecclesiastical law. This severe act of
discipline does not touch the excluded member in his
political standing or civil rights. In the discharge of this
duty pastors and churches should be united and diligent,
watchful and faithful. Like the tribe of Levi, they must
not know their father nor their mother, nor acknowledge
their brethren, nor know their own children, but observe
God's word and keep his covenant: Deut. xxxiii. 9. Purity
of church discipline will be attended with holy peace, solid
joy, and lasting prosperity.

ELECTION TO OFFICE.

It has been asked, "Who has the right to elect the oflScers
of the church ?" We reply that officers were chosen by the
joint action of the whole body of believers. Mosheim and
Neander both affirm, says Coleman, that the first churches
were little " republics," having independency and complete-
ness in themselves. They exercised their right in the choice
of their own officers : Acts vi. 1-8. In receiving members :
Acts ix. 26, 28; ii. 41 ; Rom xiv. 1. In the exercise of
discipline : 1 Cor. viii., ix. In choosing messengers to accom-
pany the apostles: 2 Cor. viii. 19. And in the entire man-
agement of all their aifairs.

Jesus says, "Beware of false prophets:" Matt. vii. 15.
"Take heed how ye hear:" Luke viii. 18. John warns us not
to believe every spirit, but to try the spirits, whether they
be of God: 1 John iv. 1. Such exhortations would be useless
and inconsistent with themselves, if the church mitsi submit
to have teachers whom they have not chosen. The first
• deacons were chosen by the whole multitude of the disciples,
and appointed by the apostles. " Look ye out seven men,
whom we may appoint over this business :" Acts vi. 3. In
this way the rights of the brethren were preserved, in choos-
ing their own officers, and th e rights of the apostles were
recognised in ordaining them.

The Ojfflce-hearers of the Neiu Testament Church. 387

L5.

lOt

ley

3SS

lit
rst
|es,
3n,
iln

)S-

bre

THE PASTORS CHAIR.

I do not plead for " the pastor's chair " as a divine
institution ; but, an he will have business to discharge, I put
him there, since to this he has a right to attend. Remember
that various practical measures will be brought before you,
demanding attention. Your deacons, and some of your most
active members, will call upon you to inquire, " if anything
more can be done to promote the spiritual welfare of the
church and the neighborhood in which you live." Sabbath
Schools, libraries, tract distribution, prayer meetings, village
preaching, with home and foreign missions, and bible socie-
ties, will all tax your head, and heart, and purse. No vision-
ary scheme is to be supported, whether it originates in the
" chair " or out of it ; but whatever tends to win souls to
Christ, every one must engage in with all his heart.

The manner in which you act as chairman on these
occasions, will be of gieat importance. Good practical
common sense will greatly aid you in the discharge of every
duty. Perhaps few ministers occupy exactly the place in
the church which the New Testament has assigned them^
They exercise either too little or too much power. An elder
must never magnify himself, but he ought to magnify his
offijce : Rom. xi. 13. Let no Diotrephes ride over you. I
should be glad if it could be proved that Diotrephes was
not an elder, or a deacon, but I am afraid he was one or the
other, though I cannot decide which. Neither be a lord, nor
a slave. Let your hand be everywhere softly felt, control-'
ling all around you in wisdom and love, but let it never be
seen. Exercise your pastoral influence as gently as a morn-
ing breeze in the month of May, then every mind will im-
perceptibly beud sweetly before it. All the great forces in
nature operate in gentleness and silence. "A bruised reed shall
he not break . . . . tiU he send forth judgment unto vic-
tory." Jesus, though a king, yet did " not strive nor cry."

388

Essays and Letters of Rev. John Boies.

God was heard in the " still small voice." If some Jehu
wants the reins, hold them firmly yourself, but always yield
when yielding is necessary. Just at this point many a pastor
has fallen. History records instances of generals being
defeated by hasty triumphs. Gentleness will often gain a
victory, where mere authority is sure to be vanquished. Yet
do not resemble the hands of a clock, which are turned either
way by the touch of a finger. Paul had the fimmess of a
martyr, blended with the gentleness of a nurse. Sacrifice
almost everything for the sake of gospel peace, except gospel
truth and gospel holiness.

Be more anxious to exert the silent influence of love,
than the authority of office. As you will be expected to
preside »t all the meetings of the church, blend common
sense with practical piety in all you do. Remember there
is a kind and degree of authority that you cannot resign.
You are to give advice upon every thing that comes before
you as a servant of Christ, and not merely to hear the
opinions of others. When it is necessary to dissent from
one another, let the law of kindness be on each other's lips.
Neither the chairman nor his brethren must strive for
mastery, " but by love serve one another," while both are
laboring to extend the gospel and enlarge the church.

PASTORAL VISITING.

This is'a difficult, yet important, and necessary branch
of work. Pastors are Christian visitors by profession. If
I were beginning my ministry again, I would make more
pastoral visits. Paul taught and visited from "house to
house : " Acts xx. 20. This branch of labor is not appreciated
as it ought to be, either by pastor or people. Baxter owed
more of his success in Kidderminster to pastoral visiting
than to any thing else. In addition to pastoral visits, it
will be necessary sometimes to make visits of a social
nature. Ministers often succeed or fail in building up the

tm.

The Offi^ce-bearera of the New Testament Church. 389

church by the manner in which their visiting is done.
Every family should be systematically under pastoral visita-
tion. Preparatory study is necessary to the right discharge
of this duty. The physician examines every patient he ,
visits with the most scrupulous care, that he may prescribe
for him aright. Let pastors be equally minute in try-
ing to ascertain the spiritual condition of their hearers.
All experience shows the importance of pastoral visitation.
Never pass by the young, the aged, the poor, or the afflicted.
Be very tender and prayerful with inquiring souls. Weep
with those who weep, and rejoice with those who rejoice.
In your shortest visits engage in prayer, if possible. Avoid
all chit-chat visits of a ceremonious nature. Set Jesus be-
fore you. Remember how he visited, and went about doing
good. Watch for souls, as one that must give account.

If Whitfield was " the prince of preachers," Baxter was
" the prince of pastors." I think him the best model of
pastoral visitation since the days of Paul. Let every elder
get and read his " Reformed Pastor." brethren, let us
leave the savor of Jesus behind us. Distribute suitable
tracts. Avoid all whispering, tale-bearing, and tale-hearing,
as you would a dangerous disease. Branch out, in this kind
of labor, into the highways and hedges as far as possible.
Seek to swell your congregation by bringiog in stragglers
to hear the gospel, or those who seldom go to any place of
worship at a 11 and God, even our own God, wiU bless you.

elders' support.

" Even so hath the Lord ordained that they who preach
the gospel should live of the Gospel:^ 1 Cor. ix. 14. This
passage sanctions entire devotedness to the ministerial work.
When an elder entirely devotes himself to the service of
Christ, he is entitled to an honorable support. Some one
will ask, " What is an honorable support?" The text an-
swers the question — "They who nreach the gospel should

iift :

390

Esaaya and Lettera of Bev. John Bates.

LIVE of the gospel." This means, to say as little as any one
can possibly say, that the elders wants are to he supplied.
Ministers are to live of the gospel, but they are not to grow
rich by the ministry, or receive "a thousand pounds per
day," sometimes, like the Bishop of London, while "when
other leases fall in, the funds of the bishopric will be incal-
culable." * But the faithful servant of God has a right to a
. s:apport for himself and family. He should be able to "live"
. as the generality of his people " live." This is a plain com-
mand of Christ, and should be obeyed as faithfully as any
other Divine law. No such express command is given as to
the support of any person save elders. This statement
settles a general principle, "that they who preach the gospel
should LIVE of the gospel." Why so ? "Even so hath the
Lord ordained."

But where is the elder's support to come from ? The
text replies, "They who preach the gospel should live of
THE GOSPEL." " Do ye not know that they who minister
about holy things, live of the things of the temple, and they
who wait at the altar are partakers with the altar ? Even
so hath the Lord ordained that they who preach the gospel
should live of the gospel:" 1 Cor. ix. 13, 14. Paul does not
say that the priests lived on the offerings, but live of the
temple. The offerings were first presented to God, and then
God gave a portion of them back to the priests, for their
support who served him. So, in like manner, Paul says,
" They who preach the gospel are to live of the gospel," not
of their brethren. The brethren, indeed, provide their sup-
port, but it is in an indirect manner. They give, or ought
to give, all they have to God, and then God directs that a
certain portion of his own gifts shall be given back to his
faithful ministers for support. Why, even the law says,
" Thou shalt not muzzle the ox that treadeth out the com,"

•StoTel'B ''Hints on the Regulation of Churches," p. 191.

I PI

The OffijCe-hearera of the Neiu Teatanient Church. 391

but let him eat to the full: Deut. xxv. 4. How much more,
then, shall they who preach the gospel live of the gospel ?
Surely our churches will be ready to support their own
chosen elders, who faithfully feed them with the bread of
life.

OFFICE AND WORK OF DEACONS.

It is worthy of notice, that in specifying the qualifications
of deacons, all that refers to teaching and ruling is entirely
omitted : 1 Tim. iii. 8-13. We thus learn that teaching and
ruling form no part of the deacon's work.

The first appointment of deacons is recorded in the sixth
of Acts. They should possess eminent piety, tact, faithfulness
and good common sense. Their character should be above
suspicion, else they will be as a blight and mildew to the
church. If the very blossom on the tree is not beautiful and
fragrant, the fruit will be withered and worthless.

Deacons are permanent office-bearers in the church. The
office in itself is secular, and not spiritual. They are to
" serve tables," while elders are to be devoted to prayer and
preaching: Acts vi. 2-4. The expression, " serve tables,"
is generally understood to mean that the deacon is to pro-
vide for the table of the Lord, the table of the poor, and the
table of the minister.

We should highly esteem deacons, because of their
gratuitous labors in the church. Their work is difficult, im-
portant, and laborious. They should see that every mem-
ber gives as God hath prospered him: 1 Cor. xvi. 2. This
makes it easy to maintain the worship of God, without any
one being burdened. Deacons should collect money, receive
all contributions, and keep an exact account of receipts and
disbursements, relating to the money matters of the church.

Those who use the office of deacon well are great helps
to the ministers, and a great blessing to the church. Some-
times they become pastors or evangelists, as Stephen and
Philip: Acts vi. 8-1 4< ; xxi. 8. By conversing with the

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392

Essays cmd Letters of Mev. John Bates.

minister, visiting the poor, and praying with the sick, they
grow rich in gospel experience, and acquire great boldness
in the faith which is in Christ Jesus: 1 Tim. iii. 13.

RELATION OF CHURCHES TO EACH OTHER.

Though each church is perfect in itself, yet they are
sister churches, and should unite for the spread of the gospel.
In apostolic times the churches sent Christian salutations
to one another. "The churches of Christ salute you:" Rom.
xvi. 16. " The churches of Asia and Babylon saluteth you :"
1 Cor. xvi. 19; 1 Pet. v. 13. Ministers may exchange pulpit
services with each other, and members, when visiting or
travelling, should have letters, so that they may commune
with sister churches of the same faith and order. Churches
may elect their own pastors, but they cannot become mem-
bers of any association, unless an association ia willing to
receive them.

The advantages of united consultation and co-operation
are many. In questions of difficulty, apostolic churches
consulted together by delegation: Acts xv. In seasons of
distress, they assisted each other by their contributions:
Acts xi. 28. 30 ; 2 Cor. viii. and ix. On all such occasions
when the primitive churches met together by delegation or
otherwise, they were merely deliberative assemblies. They
claimed no legislative authority. They met for purposes of
consultation, and to give each other advice. Two are better
than one, and "a three-fold cord is not easily broken."
While our churches are complete in themselves, yet they
should resemble the descendants of the sons of Israel, who,
though divided into families, were yet closely linked and
united together as a tribe.

THE COUNCIL AT JERUSALEM.

This meeting at Jenisalem was not in any sense a
Presbyterian Synod, Methodist Conference, Episcopal Con-
vention, or Baptist Association, but simply this: "the

The OjSHce-bearera of the New Testament Church. 393

apostles and elders, with the whole church," assembled to-
gether to settle a disputed question: Acts xv. 6-22, Dr.
Miller calls this " the Synod of Jerusalem," and affirms that
"these judicatories," such as synods, church courts, etc.,
" form an essential feature of Presbyterian church govern-
ment," hence, if they were abolished, it "would be to abolish
Presbyterianism." Therefore, he who neglects these coui-ts,
he says, " is no Presbyterian in fact, whatever he may be in
name." * I wish to treat Dr. Miller gently, but it would be
an easy task to prove that when "the apostles and elders,
with the whole church, came together," their meeting was
wholly unlike a Presbyterian synod, and gives no sanction
to church courts.

The object of this assembly was simply as follows : A
distant Gentile church was in trouble about one question,
and having no New Testament to guide them, they send to
the church in Jerusalem, "who is the mother of us all," for-
advice. Those whom they thus consult deliberate together
and settle the vexed question. Now mark: (1.) Their decis-
ion was an inspired decision. It seemed good to the Holy
Ghost and to us, apostles^ elders, and the whole church: Acts
XV. 28. Then (2) the decrees delivered to the brethren to
keep were inspired decrees, binding on the churches as a
part of the will of God, and recorded for our instruction:
Acts XV. 28; xvi. 4. (3) There never can be another assem-
bly like this, seeing that the apostles can never sit among
them to settle disputed questions by inspiration. (4) This
gathering of the apostles, and elders, and the whole church,
was not in any sense a court of appeal, settling disputes by
a presbytery. (5) All our questions, now, are to be settled
by an appeal to the revealed will of God, and not by church
courts, synods, or general councils. I am pretty much like
Gregory Nazianzen, who said, as quoted by Dr. Miller, that
"He never saw any good resulting from synods or councils.!

* Clerical Manners, pp. 270,277.
^Clerical Manners, p. 278.

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394

Essays and Letters of Rev. John Bates.

CONCLUSION.

Such, my brothers, I believe to be the teachings of Divine
truth on the questions we have considered. I have studied
brevity. On some questions I should have liked to say a
little more. I remember that "Stet" asks, "Is it not evident
from what has been written, that Baptist ministers are not
scriptural elders V* I would like to see him prove this as-
sertion from Scripture. " Verbum " also is pleased to say :
" A plurality of ruling elders in each church is as plainly
taught in the New Testament as the doctrine of believer's
baptism."f If "Verbum " means that there is plain scriptural
evidence of " a plurality of ruling elders in each church," as a
class of men separate and distinct from that of bishops and
deacons, as to qualifications, rank, office, and work,I should like
to see the evidence produced. I do not mean evidence from
history, argument, his own interpretation of law, instead of
law itself, but scHptural evidence embodied in express law
from God. The office-bearers in each church are determined
by the sovereign will of the legislator, and all that we can
know about their number, jank, and work, is simply from
what God has enjoined concerning them. On this question
the wisdom of men can teach nothing.

We must not confound moral obligations with positive
institutions. On this question special attention must be
paid to the kind of evidence required. If we do not agree
on this point, we can never agree as to our own decision.
. If one person believes that officers can, or may, be originated
and instituted by moral reasoning, expediency, or what is
desirable ; and another asserts that God alone, by the ex-
pression of his sovereign will, is the authority for instituting
such offices, we can never agree on the question. If there
is no express law on this subject, and none required, and

•Article in Canadian Baptist, Oct. 6, 1865.
t Article in Baptist, Oct. 12, 1865.

The Office-bearers of the New Testament Church. 395

the matter is left open, as to how many officers may be
necessary for " edification," then all appeal to the law and
the testimony is at an end. Concerning all moral obliga-
tions, Paul does not scrupule to adopt a general course of
reasoning, and says: "Whatsoever things are true . . . honest
. . . just . . . pure . . . lovely . . , and of good report ; if
there be any virtue, and if there be any praise, think on
these thi -gs:" Phil. iv. 8. But he never reasons in this
way about positive institutes, such as baptism, the Lord's
Supper, the constitution of the church, or the number of
officers churches are to have. On these matters he directs
our whole attention to the revealed will of God, saying,
"Keep the ordinances as I delivered them unto you :" 1 Cor.
xi. 2.

The great question, my brethren, between the Episco-
palians and the Puritans, in time past, when " Greek met
Greek," did not relate to moral obligations, but to positive
institutions in Divine worship. Hence the Episcopalian
writers urged it against the Puritans that if their principles
were right and fully acted out, they must become Baptists.
This proves that in the judgment of these Episcopalian con-
troversialists in those days, there was neither law nor
example to establish infant baptism. See preface to Bishop
Sanderson's sermons, as quoted by Fuller, in ch. 10, in his
" Strictures on Sandemanianism." And this is the great ques-
tion of controversy now between Baptists and other Chris-
tian denominations. We all agree, and are harmonious, on
the great question of moral obligation, but, as to " rites and
ceremonies," here is the point of divergence. As Baptists,
we feel bound to keep all positive institutions as delivered
by inspiration, pedobaptists think they may alter the ordin-
ances " somewhat," and even believe that " the church ha^
power to decree rights and ceremonials." Article 20 Epis-
copal Church.

Then I would like to have said a few words about the

396

Eamya and Letters of Rev. John Bates.

exercise of power by the churches themselves. The following
texts, Matt, xviii. 16-18; Acts xv. 22; 1 Cor. v; 2 Cor. ii. 6 ;
Gal. vi. 1 ; Rev. ii. 2-20 ; prove that the churches are repre-
sented as doing many things themselves. Indeed, " author-
ity " is not that ostentatious thing in the New Testament
which some of our elders and churches seem to suppose.
"Ruling" in the Church, is simply the elders, deacons, and
members uniting together to carry out the wiU of Gcd, under
the great influence of brotherly love, in the spirit of long-
suffering, gentleness, goodness, faithfulness and meekness, for
the peace, purity, and prosperity of the whole body.

Let these statements be examined in the light of Divine
truth. " One is your Master, even Christ; and all ye are
brethren." We have no more right to introduce a new office-
bearer into the church than we have to introduce a new
ordinance or a new doctrine. We lust have Divine author-
ity for the officers we appoint as well as for everything else.
The inquiry is not about what mightl be, but what has been.
This question cannot be settled by asking, " What thinkest
thou?" but by inquiring, "What is written in the law? how
readest thou ?" When God has spoken let all the earth keep
silence before him.

for more piety, and clearer views of Divine truth !
Three things are seldom found apart in church history — apos-
tolic church polity, apostolic faith, and apostolic piety. Let
us, my brethren, preserve those great gospel truths in which
is enshrined a living Saviour. May we send up one harmon-
ious, believing prayer for " more power from on high."
for a tongue of fire to preach Jesus ! Thus we shall excite
that heavenly piety which a profession of Christianity in-
volves, and manifest that burning 'zeal which a perishing
world demands.

ADDRESS UPON MISSIONS.*

I HAVE been requested to give you, on the present occasion,
a few thoughts on missions. In doing so, I will introduce
my theme by reminding you of one of the most important
axioms of the apostle Paul. In his letter to the churches of
Galatia^ he speaks in this wise : " For whatsoever a man
soweth, that shall he also reap." The harvest reaped will
correspond with the seed sown. I have no doubt that God
intended that the ploughing and sowing of the husbandman
should illustrate the preaching and laboring of the minister.
If the farmer sows thistles, he wiU reap thistles ; if tares, he
will reap tares ; if wheat, he will reap wheat. So, if the
minister sows error, he will reap error ; if he sows the in-
corruptible seed of God's word, he will reap a harvest of
immortal souls. Brethren, " be not deceived." The seed re-
produces itself. We all understand this. If I sow the
corruptible, I shall reap the corruptible. If I sow the im-
perishable I shall reap the imperishable.

When the philosopher examined the religion of Jesus, he
felt that it would never triumph, on account of its benevo-
lence. It breathes a perfect philanthropy. Man is to deny
himself, and live for the welfare of the race, This question
was not doubtful. The spirit of the age when Jesus ap-
peared was extremely selfish. Men were lovers of their own

'Before the Judson Missionary Society of the Canadian Literary
Institute, Woodstock, February, 1873.

398

Essays and Letters of Rev. John Bates.

selves. Not a single house of mercy could be found in the
heathen world. There was no school for the poor, no
hospital for the diseased, and no sanctuary for Qod. Search
the Byzantine chronicles, study the ancient tablets of
marble, question the many travelers who have visited the
ruins of Assyria, Greece, and Rome, See if, amidst all the
magnificent remains of statutes, amphitheatres, baths,
temples, palaces, columns and triumphal arches, you can
find a single fragment with an inscription like this : " Here
was a house of mercy." Instead of this, the very words,
" love," " mercy," " self-denial," were never known on heathen
ground. Paul records the first voluntary public collection
ever known to have been made in heathen lands for a
benevolent object, made by the saints in Macedonia, for the
still poorer saints in Jerusalem. Historians tell us that the
first hospital built for the poor was by a Christian widow,
and Harris says that the first vessel that is known to have
visited the islands of Miliero, Mauke, and Raratonga, in the
Pacific, was steered by a missionary of Christ.

Yet after all, missions and missionaries in one sense are of
great antiquity. Adam stands at the head of domestic mis-
sions transmitting Divine knowledge to his children, his child-
ren's children, and to the very latest ages. Abraham stands
at the head of itinerating missions, carrying the torch of
Divine light, as he went from Haran to Sechim and Bethel, and
even Egypt, where he sojourned for a season. Jonah
stands at the head of missions to the Gentiles. His is the
only recorded instance of one going by direct Divine author-
ity from the Jewish church to a heathen people. Yet for
ought I know, messengers of mercy have been passed to
Tarshish, to Pul, to Lud, to Tubal, and Javan, and the isles
afar off'. Listen to Isaiah. He says: "I will set a sign
among them, and I will send those that escape of them to
the nations, to Tarshish, Pul, and Lud, and to the isles afar
off, that have not heard my name neither have seen my glory,

Address Upon Missions.

399

and they shall declare my glory among the Gentiles :" Isa.
Ixvi. 19. Then we read of the burden of Damascus, of Tyre,
of Moab, and of Babylon, as well as that of Nineveh. It is
true, in the first instance, the message was one of warning,
and foretold destruction. There must, I think, have been
some scattered rays of Divine light among those dark nations
of the earth. Perhaps it would have been difficult then, and
it is still more difficult now, to find a people in pure pagan-
ism who have never been visited by a single ray of Divine
light. Even the Queen of Sheba, in her far-off land, who
came from the ends of the earth to hear Solomon's wisdom,
and see the temple which he had built, was no blind observer
of what was going on in Judea. The navy of Hiram, and the
ambassadors of Babylon, who came to Hezekiah's court, to
inquire of the wonder that was done in the land, (2 Chron.
xxxii. 31) would carry some light back with them ; and the
latter talk about that going back of the sun ten degrees (2
Kings XX. 9) which the astronomers of Judea had already
observed. True, the Messiah had not yet appeared, the
commission to evangelize the world had not yet been given ;
yet the seers of the Jewish church looked forward to the
time when their house would be " a house of prayer for all
nations." They looked forward to the period when the ephod
and mantle would be laid aside, when the frankincense in
the golden censer would cease to burn, so that David, in all
the fulness of his heart exclaimed, " Let the whole earth be
filled with his glory!" It is true that the gospel did not
shine in all its strength, but under the Jewish economy
shed forth its light like a lunar rainbow ; yet even so it owed
all its lustre to the sun of another dispensation, which in
due time would arise and shine, so as to fill the world with
light.

Intelligent devotion to missionary work involves a spirit
of inquiry. Without investigation or inquiry, a man may
become an annalist, may chronicle ancient things, remember

wi >

I 1.

400

Essays and Letters of Rev. John Bates.

dates, and such like, but he unravels no cause, and traces no
influence. Instead of rising like an island of the sea, he
rises like a wave, and is gone forever. A missionary thinks,
investigates, learns, and cannot but speak of the things he
has seen and heard. He cannot stay. He wants to know
all peoples, languages, and tongues. The gospel is in hira
like "a fire." Grace in his heart works like leaven in the
meal. He believes, and therefore he speaks. Zeal is kindled
in his very soul. A man without the missionary spirit is as
calm as the summer sea. He feels the gentle zephyr. He
has heard the quiet whisper, and may have walked on velvet
lawns. But how diflerent it is with the man who pants for
the salvation of souls and the conquest of the world! In-
stead of being fanned by the gentle zephyr, he i.s swept
along by a tempest. Instead of listening to the whisper of
the grove, he is moved by the groaning of the forest. In-
stead of walking softly on a velvet lawn, he is as if he felt
the shaking of the everlasting hills, and as if the founda-
tions of the earth were rocking beneath his feet. His spirit
is stirred within him. His heart melts. He travails in
birth for souls. His own new birth gave him a new spirit.
He must work to-day in God's vineyard. As he looks upon
man, by a well-known law of nature, his eye affects his
heart. The true missionary has faith in his message. He
knows the gospel will conquer. Heathenism must fall.
Jesus must reign. He sees the seventh angel pour out his
vial into the air. At once the atmosphere is clear. All the
unclean birds are swept away. He hears a great voice out
of heaven saying, ''It is done." Islands flee away, and
mountains are not found. All the corrupt ecclesiastical
systems of antiquity are not only shaken, but removed.
Popery has perished in its own corruption. Babylon is
looked for, but cannot be found. The hoof of ecclesiastical
despotism has disappeared. The holy relics of the Man of
Sin are destroyed. Not one is left for the antiquarian even.

Address Upon Missiona.

401

The curse is removed and the gospel hjis brought peace on
earth and i^jood will to men.

How did missions originate ? Was it by chance? With
chance, as generally understood, we may link many dis-
coveries. A boy holds a tube to his eye, and acting on the
suggestion of tins incident, Galileo constructs the telescope.
A tree floats from the west along the sea, and C(»lund)us
infers the existence of a new world and discovers it. An
apple drops from a bough, and Newton finds the chain that
binds the universe. The gospel is preached, and a siniu;r is
converted to God. The missionary looks upon the principle
as of univer-sal application.

Did missions originate in enthusiasm? Certainly not;
yet consistent enthusiasm does not blight the elocpience of
the orator, fetter the experiment of the philosopher, pervert
the skill of the artist, or wither the laurels of the brave.
Jehovah says, "Be zealous," and if we were to hold our
peace, the stones would cry out against us. Missions did
not originate by chance, or come to birth through an enthu-
siast; they originated in the command of God. And are not
missions worthy of the character of God? Have we not
reason to rejoice that he who was God manifest wept over a
ruined world ? Is it not glorious to remember that when
there was no eye to \nty and no arm to save, that then
Jehovah pitied and sent salvation ? I have scarcely touched
the question ; but all history, all experience, and all observa-
tion unite in tracing up missions to God, " from whom all
holy desires, all good counsels, and all just works do pro-
ceed." The gospel is identical with missions, and missions
are the fruit of gospel revelation, and the outgrowth of
gospel piety.

Missions are beneficial to ourselves. The giver in every
department of Christ's work is the receiver. Does the mis-
sionary give knowledge ? He receives back what enlarges
his own. Does he give labor? He receives back more

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402

Essays and Letters of Rev. John Bates.

grace, to increase his strength and enlarge his capacity to
work. Does he give money ? God supplies all his wants,
and he receives back at the same time the riches of Divine
grace. Does he give himself? He receives Jesus as his
portion, souls as his reward, and heaven as his everlasting
inheritance. No sooner does he begin to labor than he
enjoys at once a revival of piety in his own heart. Like
the husbandman, he is a partaker of the first fruits. All
labor for Jesus returns in a blessing to our own souls, but
this is the case especially with the missionary in heathen
lands.

Pefore the era of modern missions, the church was like
the sluggard, asking for "a little slumber, a little folding of
the hands to sleep." The house of God was, to some extent,
the grave of piety, rather than its birth-place. And what
was the appeal that awoke the church, and led her to
action ? It was mainly Dr. Carey's sermon, in which he
urged the theme, "Attempt great things for God, and expect
great things from God." The church awoke. She awoke
full of life. Her energies burst forth like the opening spring.
Revivals everywhere occurred, and large accessions of con-
verts were brought to Jesus. There was the listening
crowd, the searching power, the bleeding conscience, and the
broken heart. "The feeble was as David, and the house of
David as God." Missions abroad increased the spirit of
missions at home. There was progress, and there vnll be
progress till all the ends of the earth shall see the salvation
of God.

Inferior animals, through all their generations, give no
signs of progress. Their perfection is their limitation.
They are as perfect in what they do at first, as the latest of
their species at any subsequent time. The bee builds no
more perfect hexagon for its ceU, and distils no sweeter
honey now, than it did six thousand years ago, when it flew
away with the essence of the earliest flowers in the morning

Address Upon Missions.

403

of the world. The eagle builds its nest in just the same way
as its ancestors ; and so of all the rest. Revelation spreads
from the east of the Mediterranean until it reaches the west-
ern world, and now we are sending it back to Colosse, to
Ephesus, and even to Jerusalem itself. Paganism cannot
bless the world. ]t does not meet the needs of the race.
What can it boast ? What nation has it really blessed ? It
has had time to unfold its principles, exert its power, a r..
make its character known; but what are its victories?
Look at its countless deities in Athens! Look at the savage
monsters of the Roman capital ! Look at the cruel heca-
tombs of its Druidic piles ! Look at the accursed pollutions
of Brahminism ! Such are the triumphs of the pagan gods !
The dark places of the earth are full of cruelty. Hence the
necessity for the gospel, and for the missionary, carrying the
message of mercy all round the world.

The world owes much to missions. It is a debt that can-
not be estimated. It is much larger than the world suspects^
or than it can ever pay. The beneficial results of mission-
ary operations this last half-century is beyond all computa-
tion. Men in general have no idea of the glory of mission
work and the range of its results. The missionary goes and
teaches some tribe, that tribe benefits the continent, and
that continent influences the world. Rev. Joseph Mullens,
Foreign Secretary of the London Missionary Society, says
that a hundred missionaries are laboring among the Copts of
Egypt, the Jews of Palestine, the Armenians of the Turk-
ish Empire, and the Nestorians of Persia. One hundred
more occupy the ports of China and Si am. Five hundred
and sixty more labor in the Provinces of India and Ceylon.
Three hundred are working in Madagascar and South Africa.
One hundred and thirty occupy the slave countries around
the Gulf of Guinea. Two hundred and twenty are laboring
among a kindred people in North America, while two hun-
dred more are itinerating among the tribes of Polynesia.

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Essays and Letters of Rev. John Bates.

Yet these localities are only a few nooks and corners of the
world. What are ninety missionary societies, 2,033 mission-
aries, and an annual expenditure of 5,000,000 of dollars ?
True, the missionaries have gathered 2,500 churches, 273,000
chuvch-members, while 1,350,000 persons have nominally
professed Christianity; and these brethren, with their native
helpers, occupy 4,000 centres cf usefulness outside the
bounds of Christendom.

Here is a power for good. Yet the chief actors are but
a handful of men. Their friends are few and their operat-
ions are limited. Though victory is certain the work will
be slow. All the elements of heathen life are saturated with
heathenism. Every thing has to be Christianized; art and
taste, language and habits. The converts are only adult
babes. It will require years to make the men men, and to
make the women women. All vital changes in national
habits and religious faith are wrought very slowly. Before
Christianity revolutionized the Roman Empire, generation
after generation had to pass away. Centuries, indeed, had
to be chronicled, before the lessons of the gospel were ack-
nowledged by the powers -^f the world. But though we
thus speak, solid success is realized. Tens of converts have
become hundreds, and hundreds have grown into thousands.
Separate families have formed separate communities. Mr.
Timpany speaks exultingly of four or five Christian villages.
JVIrs. Timpany also says: " I shall never forget the first
Christian village I saw. The white-washed cottages, the
clean aprons, the washed face, and combed hair, with an
invitation to walk in, as I appeared with my Teloogoo Tes-
tament, to read for them."

These four or five Christian villages, and these thousands
of converts, like mathematical progression, will go on with
rapidly increasing ratio, until the whole heathen world
shall be reached, and the gods of wood and stone, like so
many Nehushtans, shall be ground to powder and scattered

TPTT^I

Address Upo)i Missions.

4.05

to the winds. The work of evangeliziDg the heathen may
now be said to have fairly commenced. The preparatory
labor has been done. Solid foundations have been laid,
error has been smitten, truth is goincj on from victory to
victory, and the final conquest is sure to be won.

From these statements it is evident that much good lias
been accomplished, I might refer to Mr. Mullens again. He
says that more than three hundred islands of Eastern and
Western Polynesia have entirely renounced heathenism. A
like success is attending missionary work everywhere.
While, too, the conversion of the heathen is the first object
of missionary effort, there are incidental results which are
valuable. Where the gospel prevails, schools, as well as
churches, will be built, and the true type of civilization will
be established. The world was closed against the gospel,
but now it is open. The voice of the church and the cry of
the heathen, at the present moment, unite in asking, "Where
are the reapers?" The work begun by Carey and Judson is
going on with increasing progress. If there is any difficulty
it is that which results from success itself. Give us men
and money, and, by the blessing of God, the missionary will
soon conquer the world. Heathen temples are decaying, old
superstitions are passing away, idols are falling to the
ground. Creation groans for the gos[)el, and humanity
sighs for the freedom that Jesus has to bestow. The priests
of India are asking for gospel light. The Buddhists of
Japan are thirsting for the Scriptures, and the villagers of
Africa are tired of ignorance and asking for schools. All
the relics of idolatry are disappearing before the cross. The
number of missionary laborers is greatly increased. The
Bible is speaking in many tongues, and God is multiplying
converts every year by thousands. Some of these churches
support their own pastors, and the members give a tenth of
their income to the cause of Jesus. The native churches
have their weekly prayer-meetings. Many of them hold a

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Essays and Letters of Rev. John Bates.

monthly concert for devotion, and most of them unite with
us in the annual Week of Prayer, that the gospel may go to
the regions beyond. Madagascar has built her memorial
churches where her martyrs fell and gave up their lives for
the truth. A Polish missionary is imprisoned ten times for
preaching the gospel, and ten times he preaches to the jailor
and prisoners around him. A converted wife is beaten by
her husband for her love to Jesus, and in answer to prayer
he is converted to God. A Karen Christian, at his own
expense, receives and entertains an entire association of
churches for a number of days. In fact, Asia sends greeting
to America, and America sends greeting back in return. If
nature could become animated and vocal, nature would ask
us, on this occasion, " Who among you are willing to go to
the heathen and there preach Christ?" Yes, and I ask you,
" Who among you is willing, this night, to consecrate him-
self to Jesus on heathen soil?"

It would be easy to enumerate the advantages which we
have realized at home from missionary work. The gospel is
adapted, as well as intended for all men. Let us beware of
the old deistical sophism : " Nothing has universal claim till
it has received universal consent!" This is an absurdity,
and involves absurdities. If each one were to wait for
the reception of truth by all, then all would be justified in
waiting for its reception by each. That is, not a step could
be taken for the diffusion of truth and the conversion of
men, until all were convinced, and all had received the
missionary's message. The message of the gospel differs
from every other message that man has to deliver. In
every instance it is either a savor of life unto life, or a
savor of death unto death. The religion of Jesus recognizes
no other religions, and it is distinguished from all ancient
and modern systems of philosophy. Take your stand in the
high places of the world among men, before it was visited
with the gospel of Christ. Selfishness was the universal

.i/:...^.

Address Upon Missions.

407

passion, and t.he poor were objects of contempt. Every
epithet was heaped upon them which levity could suggest,
or cruelty utter. The masses were taught nothing, and no-
thing was attempted that would be for their welfare. Phil-
osophy partitioned itself into sects, and religion hid itself
in darkness and misery. It was only the privileged few that
could get enrolment in the one and admission into the other.
The crowd was looked at with disdain. Slavery was the
common institution. In fact, there was neither doctrine,
education, nor any other thing beneficial for the poor. But
when Jesus came, he exclaimed, " The poor have the gospel
preached unto them," and the missionary reiterates this
message on heathen soil. What love was manifested in
Jesus ! What tenderness is breathed by the gosj^l ! The
bruised reed it will not break, nor quench the smoking flax.
It asks every mourner, " Why weepest thou ?" And of every
one in distress it inquires, " What wouldst thou that I should
do unto thee?" The poor rejoice. The weeper dries his
tear. The trees of the field clap their hands with joy. The
valleys sing hymns, and the little hills respond with a song.
And now, what are you going to do for Jesus ? Are
you a missionary to the poor ? If you are not a missionary
at home, you will never be a missionary abroad. If you do
not preach the gospel in Jerusalem, you will never preach
it in Babylon. If you do not warn sinners in Canada, you
will never warn the Teloogoos in Ramapatam. What is
your purpose of life ? Are you, like David, serving your
oivn generation by the will of God ? Now is the time to
work. We can do nothing for ike past We shall not be
here in the future. Our own generation is the only gener-
ation that we can personally serve. Noah lived for the
Antediluvians; Lot for the inhabitants of the plain; Paul for
the Gentiles of his day, and Carey for the generations by
whom he was surrounded. We necessarily exert an influence,
one upon another, and we should ask ourselves whether it

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Essay 8 and Letters of Rev. John Bates.

is for good or for evil. This is a fact for the philosopher,
but especially for the Christian. Though the period of our
life may be short, the influence we exert may run on to
eternity. The millions whom we have not seen may be in-
fluenced by our words and by our deeds. In fact, where
does our influence terminate ? It spreads into other circles,
widening as it goes, until it touches the most distant mem-
ber of the race.

But I pause. Brethren, we individually exert an influ-
ence upon the age in which we live. Some contend that the
age produces the man, rather than the man impresses the
age. We think that the age produces the occasion for a
leader to arise; but in every leader there will ever be found
some original elements of true greatness. No generation
advances of itself The masses are what their fathers were.
But some one rises up and announces some vital truth. He
throws it into the public mind. He not only leads, but he
moulds public opinion. This was the oase with Luther in
Germany, with Bunyan in Bedford, with Carey in Paulers-
perry. Instead of being formed by the age in which he lived,
Carey called out and moulded the spirit of the age itself
As he went on, he said, ♦Attempt great things for God, ex-
pect great things from God." England heard him. The
churches at length listened to him. In due time the Bap-
tists sent him to the banks of the Ganges, and more or less
he has influenced the Church of God from that day to this.
His name is known. William Carey is a household word.
His lexicons, and his grammars, his translations, and the con-
verts God has given him will influence "all Asia." The
seed he sowed is the incorruptible seed, which will in due
time spread and sanctify the world.

XI.

THE PERSEVERANCE OF THE SAINTS.

I HAVE been requested to give you ou this occasion a paper
on the final perseverance of the saints. If you ask what
this means, I reply, it means that when a sinner is converted
he will continue in a state of grace until the day of his
death.

Grace is of an abiding nature. The grace of God which
regenerates, is never entirely extinguished in the believer's
soul. Faith and holiness are sure to follow electing love.
We do not say that believers will never fall, or that mere.
professors will endure unto the end ; but that living grace,
like living water, will spring up in the believer's heart unto
everlasting life.

Let us clearly understand the doctrine we aim to
establish. It is not the perseverance of sinners^ or mere
professors, or backsliders; but the final perseverance of
the saints. The man who is born again, his life is hid
with Christ in God, and when Jesus, who is his life, shall
appear, he also shall appear with him in glory. Final per-
severance is a test of true saintship.

This doctrine, however, is generally viewed by theo-
logians in two aspects, tod may be stated in two ways.
Sometimes it is called the preservation of the saints, as well
as the perseverance of the saints. We may view the doc-
trine in its relation to God. So viewed, it means that God

410

Essays and Letters of Rev. John Bates.

has promised to communicate to all saints all necessary grace
that they may persevere unto the end. He anoints us
with fresh oil. He giveth more grace. He renews our
strength. Believers need this constant supply of grace, that
they may be preserved from inward depravity and outward
foes. In this respect we cdXLii preservation.

Then we view this doctrine in relation to believer s.
From this stand-point, we say it is certain that believers
will persevere in faith and holiness all the days of their life.
It is not of much importance whether we call it the preser-
vation of the saints, or the perseverance of the saints. If
God has promised to give every saint sufficient grace to
persevere, then it is evident that every saint will persevere.
On the other hand, if God has affirmed that every saint
will persevere, then it is evident that he will give sufficient
strength to every saint that he may do so. So, then, from
either stand-point, we say with Peter, that " saints" are
*'kept by the power of God through faith unto salvation:"
1 Pet. i. 5. This is pre-eminently a doctrine of grace, and
all the doctrines of grace, like the seamless coat of Christ,
which was all of one piece, are one, and all agree in one.
The proof of one is, in some measure, the proof of all.

This doctrine is a gospel doctrine. Paul assures us that
nothing shall ever separate us from the love of Christ,
neither death, nor life, nor the world shall finally separate
the believer from Jesus. Paul argues that grace shall not
only be given, but that grace shall conquer: Rom. viii. 33,
39. The salvation bestowed, and the strength to keep it,
are joined together. " The Lord is my strength," hence, he
is also "my salvation:" Isa. xii. 2. Indeed, the power of
God is wonderfully shown in the preservation of his people.
They are like a vessel in the midst of rocks and quicksands,
but Divine wisdom guides them, and Divine power pre-
serves them, so that they are not dashed in pieces. Jesus
preserves those by his power whom he redeems by his

The Perseverance of the Saints.

411

blood. God has promised to keep us, and on that promise
we depend for our preservation. Whatever may be his
difficulties, God can make the believer stand : Rom. xiv. 4.
If Pharaoh pursues Israel, the sea shall swallow him up. If
they need water, a rock shall give them drink. All God's
saints are in his hand, and no one can pluck them thence.

1. We might argue the final perseverance of the saints
from their union to Jesus. A living union to Christ is the be-
ginning and perfection of all vital godliness. He is the
centre of all gospel truth. If a doctrine is separated from
Jesus, it ceases to be a gospel doctrine. If a saint is separ-
ated from Christ, he ceases to be a saint. If I am united to
Jesus, nothing can separate me from him. If he dies, I am
dead with him. If ho rises, I am raised with him. His
life is my life, and his victory is the earnest of my final
triumph. He gives eternal life to as many as the Father
hath given him: John xvii. 2. The salvation ho gives is
an everlasting salvation. Our redemption is an eternal
redemption. Christians are sons, and though servants may
be cast out, yet the son abideth ever, for he already hath
everlasting life.

This union is so set forth as to illustrate the nearest
relationship. Jesus and his people are compared to a found-
ation and building, to a vine and branches, to husband and
wife, to head and members. Jesus and his people have the
same nature and the same righteousness, hence their union
can never be dissolved: Jer. xxiii, 6, compared with xxxiii.
16. His union with us is illustrated by his union with the
Father: "As thou Father, art in me, and I in thee, that they
may be one in us:" John xvii. 21. We are of one spirit,
being " members of his body, of his flesh, and of his bones :"
Eph. V. 30. We have our life from him, and so long as he
lives we shall live also. We are circumcised with him: CoL
ii. 11 ; crucified with him: Rom. vi. 6; buried with him :
Rom. vi. 4 ; risen with him : Rom. vi. 5 ; ascended with

412

Essays and Letters of Rev. John Bates.

him: Eph v. 6 ; so that we shall be seated with him in
glory. " It is a faithful saying, if we suffer with him, we
shall also be glorified together:" Rom. viii. 17. We argue
this doctrine from

2. The very nature of Divine Grace. — There is something
essentially different between those who entirely fall away
and those who continually persevere. Those who fall away
are stoney-ground hearers, and never had any root in them-
selves. Like the foolish virgins, they had lamps, and wicks
in their lamps, but no oil. They went out from us because
they were not of us. If they had been of us, they no dou ht
would have continued with us : 1 John ii. 19. Before Judas
had openly faUen, he is said not to believe, and to be a
devil : John vi. 70. Those who finally perish, are spoken
of as those who have never believed. Sinners are con-
demned because they have not believed in the name of the
only-begotten Son of God : John iii. 18. Those who are
condemned in the day of judgment, are not only set forth
as those whom he will not know then, but as those whom
he never knew : Matt. vii. 23. This would not be true if
they had once been believers, and had entirely fallen away
frum grace.

We might argue

3. From eternal and personal election. — Sovereign grace
is the source of electing love. It rests on a foundation
which God himself has laid. Hence the purpose of election
will stand. This can never fail. The saved are chosen in
Jesus before the world began, and this secures to them
eternal life. A fore-ordained purpose is a purpose that is
fixed, and free from all contingency. Objections to the
doctrine do ndt overthrow it. The believer is blessed with
all spiritual blessings in Christ Jesus, and in the end will
enjoy eternal life. Election is irrevocable on the part of
God, and certain in its performance. This secures effectual
calling, final perseverance, and final glory to aU those who

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The Perseverance of the Saints.

li fcj

413

have the faith of God's elect. " My sheep shall never perish,
neither shall any man pluck them out of my hand : " John
X. 28. Decree, or no decree, all believers will be saved.
Election, or no election, all unbelievers will perish. What-
ever may be said about doctrines of this nature, we must
never forget that without the new birth a man cannot be a
Christian, and without holiness, no man shall see the Lord.

3. From Christian Experience. — The Christian knows
that experience is a great teacher. Thousands of tempta-
tions surround our path, but all things work together for
good to thcui that love God, to them that are called accord-
ing to his purpose. This is the experience of every tried
Christian. David says : " It was good for me that I was
afflicted." It brought him nearer to God. Paul says : " I
glory in tribulation," — tribulation brought him nearei- to
Jesus. James affirms. that the man is blessed who endureth
temptations, for when he is tried, he shall receive a crown
of life, which the Lord hath promised to them that love
him. Satan gained nothing by trying David, by sifting
Peter, or by buffeting Paul. Each of these saints found by
experience that the grace of Goi was sufficient for him.
They came out of the furnace as gold that is seven times
purified. A little boy who was rubbing a brass plate on his
master's door, was asked, what he was doing.

He replied, " I am rubbing out this name." But the
more he rubbed the brighter it shone.

The devil may try to rub off Divine grace from the
heart, but he can never do it. The writing of the Holy
Spirit upon the heart can never be effaced.

'* Engraved as in eternal brass,

The mighty promise shines,
Nor can the powers of darkness raze,

Those everlasting lines."

When God gives grace, he will give glory. The little
copulative conjunction "and," binds grace and glory to-

414

Essays and Letters of Rev. John Bates.

gether, as with a golden band that can never be broken.
When grace is given, glory is sure. It is the fruit of an in-
corruptible seed, which, by the word of God, liveth and
abideth forever.

4. From the Covenant of (jrace. — God has made a coven-
ant with his people, in Jesus, that cannot be broken. If
they transgress, he says, " Nevertheless my loving kindness
will I not utterly take from them; nor suffer my faithfulness
to fail." " My covenant will I not break, nor alter the
thing that is gone out of my lips:" Ps. Ixxxix. 32, 34. The
covenant of works is broken, and is gone forever ; but the
covenant of grace, by which our salvation is secured, stands
unchanged. It is made with believers in Jesus, and he is
our .security. The covenant includes forgiveness for the
past, peace for the present, and security for the future. All
the perfections of God stand pledged for the salvation of his
chosen. The salvation of saints is the will of God. It ie
the supreme purpose of the Divine mind. He hath clothed
his purpose with a divine promise, the promise has taken
the form of a covenaHt,a,ud the covenant is confirmed by the
oath of God and the blood of the Lamb.

It appears, therefore, that believers will be saved. We
are Christ's house ; " if we hold fast the confidence and the
rejoicing of the hope firm unto the end." Continuance in
holiness, is as much a test of discipleship as faith, love, or
obedience. Jesus could not be called a wise master-builder
if he put in stones and then took them out, and again put in
some that never form part of the house at all. We may
make mistakes, tut Jesus never will. The gifts and calling
of God are without repentance. If we are liable to fall, or
rather, when some great temptation is about to overtake us,
Jesus prays for us, that our faith fail not. Let us remem-
ber that there may be weak faith without the extinction of
faith. The prayer of Jesus kept Peter from final apostacy,
and so it will keep all his people as surely as it kept him.

The Perseverance of the Saints.

415

The star that falls is no star, and the faith that fails is no
faith. "That which is born of the tiesh isjiesh," and there-
fore will decay, but "that which is born of the Spirit is
spirit," and spirit never dies. The incorruptible seed pro-
duces an incorruptible offspring, which lives and abides for-
ever.

Notwithstanding the certainty of this perseverance, yet it
ishighlyreasonable that a believer should be cautioned against
falling. We are cautioned against error, sin, false teachers,
and disobedience, and wh}' should we not be warned against
falling away ? Every if does not express doubt. There
was no possibility of Jesus failing in his work. His nature
was impeccable, and there was no possibility of his coming
short in his task. Yet he prays : " O, my Father, if it be
possible, let this cup pass from me :" Matt. xxvi. 39. And
again he prays that if it were possible the " hour " might
pass from him : Mark xiv. 35. Now Jesus could not fail.
Heaven and earth may pass away, but the promises of Jesus
can not pass away. So when we read : " If there be, there-
fore, any consolation in Christ, if any comfort of love, if
any fellowship of the Spirit, if any bowels and mercies,"
Phil. ii. 1. Not one of these four "ifs" expresses or implies
any doubt. So all the exhortations, entreaties, cautions and
warnings against falling away, do not either imply or prove
that any real Christian ever did or ever will perish. The
failure of Jesus was impossible ; yet how perseveringly he
prayed, labored, used means, endeavours, and how earnestly
he cried unto God to be with him, that he might persevere
and finish his work:

5. We argue the perseverance of the Christian from the
promises of God. " I give unto them eternal life, and they
shall never perish :" John x. 28. The final apostacy of one
believer is contrary to all the promises of God. If one of
Christ's little ones should perish, the words of Jesus would
not be true. But can his word fail ? Has he not said :

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Essays and- Letters of Rev. John Bates.

" Can a woman forget her sucking child, that she should not
have compassion on the son of her womb ? Yea, she may
forget, yet will I not forget thee" Isa. xlix. 15. "The
mountains shall depart, and the hills be removed ; but my
kindness shall not depart from thee, neither shall the cove-
nant of my peace be removed, saith the Lord that hath
mercy on thee :" Isa. liv. 4. Then we have the oath of
God, '•' Wherein he being willing, more abundantly to show
unto the heirs of his promise, the immutability of his
counsel, confirmed it with an oath ; that by two immutable
things, in which it is impossible for God to lie, we might
have strong consolation," as to our final salvation : Heb. vi,
17, 18. Surely, the veracity of God, his honour, power,
grace, covenant and oath would all perish, if one of his
redeemed ones were to perish. Arminians, indeed tell us,
that our perseverance in grace depends upon our faithfulness
to grace already received. I say Arminians tell us this ;
but the promises of God teach otherwise. The promises
teach me that my perseverance depends upon the faithful-
ness of God. The Arminian tells me that my perseverance
depends upon my faithfulness to myself Thus the Ar-
minian view is contrary to fact. Besides my faithfulness
to grace already received, is itself the result of grace ; and
my faithfulness in the future to grace already received, must
proceed from " new grace," constantly given. Now, that
which is in itself the result of grace, cannot be the cause of
grace. So far as I know my own heart, from experience, if
I were left to myself, I should fall before I had finished this
page. The fulfilment of God's promises is not contingent
upon my faithfulness, but my faithfulness and perseverance
are secured by the promises of God.

Indeed, few promises can be stronger than this in John
X. 28: "My sheep hear my voice .... and I give unto
them eternal life. They shall never perish, neither shall
any pluck thera out of my hand. My Father who gave

The Perseverance of the Saints.

417

them me is greater than all, and none is able to pluck them
out of my Father's hand." Here is the joint power of the
Father and the Son, combining for the preservation of the
. saints. The words, " neither shall any pluck them out of
my hands," mean that nothing can do it. The word " any"
refers to any power, or any kind of power, by which it might
be attempted. It may be applied either to men or to devils,
and so it means that no man, however eloquent in error,
persuasive in infidelity, cogent in argument, or great in
rank ; and no devil, with all his experience, malice, cunning,
power, or allurements, shall ever be able to pluck a saint
out of the hands of the Triune God. The words "my sheep,"
express the love and inseparable union between Christ and
his people. They are his by the Father's gift, his own pur-
chase, the Spirit's work, and their own consent. He has
already given them eternal life. A mere professing sinner
may perish, an awakened sinner may perish, a convinced
sinner may perish; but a believing sinner can never
perish, if he believes with all his heart. It is said
that Simon Magus "believed," but it is also said that
" his heart viras not right in the sight of God." He had not
the faith of God's elect. Simon believed with the head,
but the true believer believes " with the heart unto
righteousness," and so has eternal life. It is said that
" Arminians pray like Calvinists, and that Calvinists work
like Arminians." If so, they are theologically at war,
but devotionally agree. But if we pray like Jesus and
work like Jesus, then Jesus wiU save us. God may "sift "
us, as when he said, " I will sift the house of Israel among
all nations, as corn is sifted in a sieve;" but then comes
the promise of complete safety, as to every individual
saint — "Yet shall not the least grain fall upon the earth:"
Amos. ix. 9.

It is, however, objected by some that this doctrine has
an injurious tendency. But this is an unjust aecusation,

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418

Essays and Letters of Rev. John Bates.

because the perseverance for which we contend is persever-
ance in faith and holiness unto the end of life.

It is said that the doctrine is contrary to fact. The
objector brings David, Peter, and others, as examples in evi-
dence. But these persons are not lost. They fell, but they
did not fall away. They were backsliders, but it is not in
eviderite that they were final apostates. The objectors to
this doctrine certainly do not clearly distinguish between
a profession of piety and the possession of a new heart, be-
tween a backslider and an apostate, Apostacy from an
outward profession is an entirely different thing from an
apostacy from inward grace. To all apostates Jesus will
say, " I never knew you." I never owned, loved, or ap-
proved of you, as my redeemed ones; but Jesus knows,
loves, approves, and has promised to keep all his peopJe anto
eternal life. There is no case of the final apostasy of a saint
recorded in the word of God.

Moreover, when it is said that some had " fallen from
grace," it was when they were seeking to be justified by
the law : Gal. v. 4. It does not mean that believers had
become apostates. The grace of God, in this passage, and
in Heb, xii. 15, is used metonymicallyr for the gospel by
which grace is revealed. The New Testament abounds in
such phraseology. Thus, the grace of God which bringeth
salvation, means the gospel revealing grace: Tit. ii, 11.
This is " the grace of God," that is, the true gospel of God's
grace, "wherein ye stand:" 1. Pet. v. 12. These texts do
not touch the final perseverance of the saints. But .what-
ever may be said about single texts, the whole scope of
Divine truth goes to establish the doctrine before us. Jesus
promises that his sheep shall never perish. The Father
holds them with perfect security in his hands, and the Holy
Spirit is pledged to finish the work in them which he has
begun. Thus their final and complete salvation is secured
by a three-fold cord, woven by the Triune Jehovah, which
can never be itroken.

The Perseverance of the Saints.

419

Promises of perseverance are in perfect harmony with
endeavours and exhortations to persevere. We are, for ex-
ample, commanded to pray for the very blessings which God
has promised. He will be inquired of by us in prayer, that
he may give the blessings he has promised to bestow.
When God promises a blessing, it is right and meet that we
should use all gospel means to obtain it. When Jesus was
on earth he prayed for what God had promised to do, and
now he is in heaven, he intercedes for what God has said
shall be done. Jesus was sure of conquest ; yet how he ran
his race, endured the cross, despised the shame, and is now
set down at the right hand of God : Heb. xii. 2.

" His honor has engaged to save

The meanest of his sheep,
And all his Heavenly Father gave,

His hands securely keep."

If I were an Arminian, or believed that my will is not
determined by the wiU of God, but by its own self-deter-
mining power, of course I should not believe in the final per-
severance of the saints ; and so far as I know, it would be
absurd to pray for persevering grace, when it is left to the
freedom of my own will, whether I shall persevere or not.
It appears to me that the perseverance of the saints stands
on two unchangeable foundations, the word and the oath of
God : Heb. vi. 17, 18. It is a covenant made between two
unchangeable persons, the Father and the Son : Matt. iii. 6,
Heb. xiii. 8, and is ratified, if I may so say, before the Holy
Spirit, who is an unchangeable witness.

Let us be examples of perseverance. Perseverance is a
necessary test of true discipleship. It 's said of Hannibal
that when he was on his way to Italy, notwithstanding the
rough road and craggy cliffs he marched onward, with the
resolution, " I will either find a road, or make one." So
must believers. We must start at Alpha and go on to
Omega. No matter how far we have gone, there is a " farther-

»ffp!ff)MW''*'»!"<? W!L"

420 Essays and Letters of Rev. John Bates.

more." We may have reached great excellence, but we must
exclaim, with Paul, " I count not myself to have attained."
A traveller never stops till he haii reached his journey's end.
A vessel never drops anchor till she reaches port. A physi-
cian visits his patient until he is cured. A soldier never
lays down his arms till he has gained the victory. A Chris-
tian must persevere until he reaohes glory.

XII.

SUBSTITUTION.*

The Bible is a unit. It never defends both sides of the
same question. Sovereign grace branches out in different
directions, but its truths are one. The gospel cannot defend
general and special election, general and special substitution,
any more than it can defend general and special salvation.
Grace reigns in every doctrinal statement of Bible truth.
God is necessarily just, but he is not necessarily merciful :
Rom. ix. 15. If the purpose of grace in election, redemption,
and substitution are limited, this limitation does not arise
from a want of love, but from pure sovereignty. We are
all like clay in the hands of the potter: Rom. ix. 21.

Christ and his people are one. He is their head and they
are the members of his body : Eph. i. 22. Jesus is not the
head of the world, neither are sinners the members of his body.
He that sanctifieth, and they who are sanctified are all of
one : Heb. ii. 1^ Jesus did not take upon him the seed of
Adam, who is the father of all mankind, but the seed of
Abraham, who is the Father of all believers : Heb. ii. IG.
The vitality of this union is set forth by Jesus being the
head and representative of his people. If it were not for
the oneness of Jesus and his disciples, justice would be vio-
lated, instead of being satisfied in his substitution and death
in their stead.

This union is the beginning of all vital godliness. Jesus

• Read before a Minister's Institute.

422

Esaaya and Letters of Rev. John Bates.

and his people can never be separated. A bone of the Pas-
chal lamb must not be broken. If there is no union to
Christ there can be no salvation from him. This union does
not arise from incarnation, or by nature, for Jesus is united
to unbelievers in this way. Even substitution is not the
ground of this oneness. It is not a union by a mere decree,
but a federal oneness by the authority of the Triune God ; a
covenant connection between Christ and believers, to all
eternity. This union is the ground of his representative
work, and justifies his standing in their stead. Suretyship
justifies his substitution ; substitution is justified by his re-
presentation; and representation is justified by federal one-
ness, while each of these great truths rests on the eternal
counsel and will of God. Christ's official acts are connected
with his union to the Church. When he is crucified we are
said to be crucified with him : Gal. ii. 20 ; Rom. vi. 8. When
he was quickened, we were quickened together with him :
Eph. ii. 5. When he was raised up, we were raised up to-
gether with him : Eph. ii. 6 ; Col. iii. 1. In fact, Jesus stood
as the representative of his people. He died and lived in
the sinner's place, that the sinner might die and live in him.
His representative acts were their acts. He died for us,
entered into heaven for ua, and appears in the presence of
God /or US, to make intercession /or ws : Heb. vii. 25; ix. 24.
Believers are one with Christ.

After these few preliminary remarks, we may notice —
I. The necessity of substitution. The soul that sinneth,
it shall die. If the sinner cannot find a substitute to die /or
him, he must die himself, and be eternally lost. The law
must have its course. Its penalty must be inflicted. The
law cannot either be relaxed or abolished. Justice must
be executed. Unless some one dies as a substitute in the
room of the sinner, he himself must perish. Even when a
substitute is found, he must be accepted of God. Substitu-
tion must be sanctioned by the Law-giver. When Jesus

■»-T f mm ■ Pf »

Substitution.

kZi

423

died for those in whose place he stood, God was well pleased.
All the demands of the law were met, and justice was satis-
fied. Jesus magnified the law and made it honorable : Isa.
xlii. 21. Without the substitution of Christ, this could
never have been done. But now sin is atoned for, and those
for whom the substitute died are saved. Jesus could dis-
pose of himself according to his own pleasure. He had
power to lay down his life, and he had power to take it again.
He did not die against his will, nor from the necessity of
his nature, but on account of the imputation of sin, and the
Inward impulse of his own love. Nothing like this had ever
occurred before, and nothing like this will ever occur again.
He died for sin once. His death will never be repeated :
Rom. vi. 9. Atoning work is finished. His incarnation
made it possible for him to die, and the Divine nature blend-
ing with the human made his work effectual to meet every de-
mand. As God-man he acted as our substitute in both
natures. Not simply as man, not simply as God, but as God
and man in one person. Deity could not suffer, but by vir-
tue of its union with his humanity, the God -head gave in-
finite value to his substitutionary work.* Each nature re-
mained a personality by itself The properties of each na-
ture may be attributed to the one person, but the properties
of the one nature cannot be attributed to the other nature.^f*

As this, however, is not an essay for the people, but one
for criticism before a college of divines, I need not dwell
upon a point which, I apprehend, no one will dispute. Hence
I notice:

II. The nature of substitution. — I understand by sub-
stitution on person standing in the place of another. It is
not an exchange of nature, but an exchange of person. The
substitution of Jesus is not his nature for the nature of man,
but his person for the person of man. Neither is substitu-

• Smeaton, Vol. I, pp. 17, 28, 369.

t Shedd's History of Christian Doctrine, Vol. I, p. 404 ; Vol. II, p. 266.

424

Essays and Letters of Rev. John Bates.

tion identity of person. If we assert identity, substitution
vanishes out of sight. From the very nature of substitu-
tion it must be limited. A substitutionary work is a vicar-
ious work. One person acts in the room of another. If

you had chosen brother C to write this essay for me, he

would have been my substitute, and performed this work
in my stead. In the time of the first Napoleon, when a
draft was made for soldiers, a man who was drafted sent
another in his place. His substitute was accepted. After
a time the same man who had been drafted was drafted
again. He said, " I am free. I sent a substitute in my
place. He was accepted. He fought and died for me. I
am a dead man." The case was carried into the highest
court of France, and the court decided that the man was
free. Here were two persons legally one. This illustrates
substitution as set forth in the Bible. Abraham offered up
a ram as a substitute for Isaac, and Isaac was free: Gen. xxii.
13. The firstling of an ass was redeemed by substituting a
lamb in its place: Ex. xiii. 13. When Absalom was slain
David exclaimed, " O my son, Absalom, would God I had
died for thee!" 2 Sam. xviii. 33. These examples illustrate
the nature of substitution. When one person dies as a sub-
stitute for another person, substitution is necessarily limited
to the person for whom he died. When Judah became a
substitute for Benjamin, it was for Benjamin only. So
Jesus died as a substitute for his people, because he stood
in the place of his people, and by faith in his substitutionary
work we are saved.

Substitution, then, is limited to the person or persons in
whose stead the substitute stands. Jesus is no more a sub-
stitute for all men, than he has elected all men. Substitu-
tion and election are of equal extent. The intention is one,
and the issue is one. If he had elected all men, then all men
would have been saved. If he had died in the stead, or
room of all men, then all men would have died with him, and

Substitution.

425

have risen with him. The substitute, and those for whom the
substitute stands, cannot both perish. " The purpose," in the
one doctrine as in the other^ "must stand:" Rom. ix. 11. To
say that Jesus was a substitute for one man as much as for an-
other man, and for no particular man, is no substitution at all.
Such a view of substitution is contrary to the common sense of
mankind, and opposed to the teaching of Scripture. So to
redeem one man just as much as any other man, and yet
redeem no man in particular, is not redemption. Election,
substitution, and redemption, involve a definite purpose as
to individuals, and whatever that purpose is, it will certainly
be accomplished. Jesus did not die for a nature, or for a
system, but for men. He stood in the place of others, that
they for whom he stood, acted, and died, might live by his
substitutionary work. Salvation by grace implies this.
The gospel is preached to all men, that God may " take out
of them a people for his name :" (Acts xv. 4); and wher-
ever the gospel is preached, " as many as are ordained to
eternal life believe:" Acts xiii. 28.

In every part of Christ's substitutionary work, he acted
as the representative of his people. The priests under the
law offered their sacrifices for the Jews. Job offered his
burnt-offerings /or his family. Jesus offered himself for the
church, and by this offering he purchased it with his blood :
Acts XX. 28. It could avail nothing to say that Jesus wa»
a substitute for all men, seeing that numbers perish. There
is a causal connection between Christ's substitution and the
salvation of those for whom he died. The efficacy of his
death arises from his divinity. Its extent is bounded by
his intention. The efficacy of the atonement cannot be
modified by absolute sovereignty, but it may be limited or
unlimited, according to God's good pleasure. The substitution
of Christ, however, reaches just as far as his intention to
save. One part of Christ's work is just as comprehensive as
another. He is made of God unto us, wisdom, righteous-

426

Essays and Letters of Rev. John Bates.

ness, sanctification, and redemption. The wisdom, the
righteousness, the sanctification, the redemption, all belong
to every one who is saved. Jesus is not wisdom to one,
righteousness to a second, sanctification to a third, and re-
demption to a fourth. These blessings are not separated,
and he who receives one will receive all. Atonement and
substitution are just as comprehensive as election. Grace
reigns, and the intentions of grace are the same in them all.
When one covenant blessing is given they are all given, and
all given to the same person. If Jesus is our substitute,
then he is made of God unto us wisdom, and righteousness,
and sanctification, and redemption ; but if he is not our sub-
stitute, we have no part or lot in the matter. There is a
causal connection between substitution and salvation, and
between one blessing and another. They cannot be separ-
ated. "Is Christ divided?" The doctrines of the gospel,
like the links of a chain, are joined together. Destroy one
link and the chain is broken. Those whom God foreknew
he predestinated, and whom he predestinated them he also
called, and whom he called them he also justified, and whom
he justified them he also glorified : Rom. viii. 29, 30. You
see the Bible is a unit. The Divine intention of God in our
doctrine goes just as far, and reaches the very same persons,
as the Divine intention in another. Foreknowledge and pre-
destination, calling, justification, and glory, embrace the
same persons, and are all of equal extent. " What shall we
then .say to these things ? If God be for us who can be
against us?" '

It is one of the grand peculiarities of Divine truth that
it admits of substitution. This is the very soul of the atone-
ment. The death of Christ as a substitute was the culminat-
ing point of his obedience. He endured the curse which
they should have endured in their stead. The death of
Christ secures the life of his people. This exchange of per-
sons is not repugnant to the human mind. A condemned cul-

Substitution.

427

prit may find a friend willing to take his place, as Judah
in the case of Benjamin, and as Paul in the case of Onesimus.
The more the substitute loves the criminal, the more willing
he is to take his place. If a person merely desires the re-
lease of the criminal, and is unwilling to exchange places,
then there is no substitution. A man may be a warm friend,
but not warm enough to be a substitute. But if a person so
loves the culprit that he is willing to suffer or die in his stead,
then there is proper substitution. The union is complete.
The substitute and the criminal are legally one. There is an
exchange of person, and of necessity an exchange of places.
Substitution is not identity. In the eye of the law, the sub-
stitute now stands in the place of the culprit, and the culprit
stands in the place of his substitute. There is a perfect
identity of interests, but not an identity of persons. On the
day of execution, the substitute appears in public, and saj'^s
to the magistrate : " I love this culprit, as a member of my
body. I am one with him. We have exchanged places.
You have accepted my person in the roo ^ and stead of his
person. Our union is complete. My substitutic r* in his
room is ratified by law, and according to the law, he is reck-
oned the innocent person and I am reckoned the guilty per-
son. I willingly die in his stead that he may be free. I
give my life for his life," The substitute dies, and by his
death the culprit is saved.

Beloved brethren ! I ask if Jesus has not done all this,
and more than this, for us ? As a representative person, his
death was the virtual death and reconciliation of his people.
"For if when we were enemies we were reconciled to God
by the4ieath of his son, much more, being reconciled, we
shall be saved by his life :" Rom. v. 10. Paul argues from
what was virtually done as if it were actually done. As a
believer he could say, " I am crucified with Christ." Jesus,
as the head and representative of his Church, says: "You are
my chosen. I have received you as a gift from my Father.

.. jtu

428

Essays and Letters of Rev. John Bates.

I love you as the members of my body. I am your head.
We are one in law, -"ne in interest, and as far as can be, we
Me one person. I am your living substitute. My Father has
accepted me in your stead, and for my sake he accepts you.
I am a partaker of your nature, and you shall be made par-
takers of my nature. Our union is complete. Nothing can
divide us. My death secures your life. You are joiut-heirs
with me in all my possessions. We are one. I am about to
die for you. I shall arise and ascend to heaven as your
forerunner, to my Father and to your Father, to my God and
to your God. I am Jehovah's fellow. I die as your substi-
tute to purchase you with my blood." Jesus dies, and his
people virtually die with him. He rises from the sepulchre,
and his people virtually rise with him, that in due time they
may be glorified together

When God accepted the substitute, he accepted all whom
he represented. He died as the shepherd for his flock, as
the husband for his bride, as the Redeemer for his Church,
and as a substitute for sinners ; " That he should give eternal
life to as many as the Father hath given him." His people
are his " purchased possession." He represented them on
earth: and he now represent* them in heaven. What bene-
fits may incidentally flow to sinners from Christ's substitu-
tionary work I do not know. The world belongs to him by
creation, the Church belongs to him by purchase, even the
purchase of his blood. " Israel shall be saved in the Lord
with an everlasting salvation ; they shall not be ashamed
nor confounded, world without end." Whatever may be
said on this point, the relation in which Jesus stands to
those who are saved is entirely different from his relation to
those who are lost. God says that he has made a covenant
with Christ in behalf of his people, and this covenant, he
says, " will I not break, nor alter the thing that has gone
out of my lips."

Adorn and Christ were two representative persons. They

Substitution.

429

stood in a peculiar position of their own, as federal head
each of his own seed. Atlain, by his disobedience, lost all
things to his aeed; Jesus, by his obedience, restored all
things to his seed. The union of the re[)resentatives, and
those whom they represent, is perfect. In the first Adam,
he and all his seed fell together. In the second Adam, he
and all his seed stood together. In one Adam all his seed
sinned ; in the other, all his seed are saved. Smeaton say.--,
" We may either say that Christ died for us, or that we died
ivithhim. 'If one died for all, then were all dead:' 2 Cor.
V. 14. 'The all for whom Christ died must have died in
him:' Rom. vi. 8; Gal. ii. 20. 'Paul means,' says Fuller,
' not that Christ died for all who were dead, but that all
were dead for whom he died.'" * There is a federal union
between Christ and his people. This union is not identity,
neither does it destroy personal responsibility, or distinct
personality. In representation, one stands for many. Adam
and Christ represented their respective seeds. Without this
Adam could not be " the figure of him that was to come,"
more than any other person: Rom. v. 14. Paul m-xns that
the first Adam in his representative character was "the
figure " of the second Adam in his representative character.
All men are represented either by Adam or by Christ. To
admit that death comes by one, and that life comes by the
other, is to admit their representative character. We can-
not be punished in one or rewarded in the other, unless they
are our representatives. How could we die in Adam, if his
death is not reckoned as the death of his posterity ? And
how could we live in Christ, if his life is not reckoned to
believers ? Besides, we are always said to die in Adam, and
not in our immediate parents. Our relation, therefore, to
Adam is as to a covenant head, and entirely differs from our
relation to our parents. Our parents are private individuals,
but Adam was a representative character.

•Vol.II., p. 321.

430

Essays and Letters of Rev. John Bates.

We thus learn that a substitute is one who takes the
obligations of another person upon himself. John owes
James a debt, and is unable to pay him. Richard is willing
to take the place of John, and James is willing to accept
him. John is now released from all obligations to pay the
debt, and Kichard is responsible for its payment. John now
stands in the place of Richard, and Richard stands in the
place of John. As there is a difference between a friend
and a substitute, so there is between a mediator and a sub-
stitute. A mediator is one who tries to get both parties
reconciled, and is responsible for nothing ; whereas, a sub-
stitute actually takes the place of a debtor, and makes him-
self responsible for the debt. When Paul promised Phile-
mon that he would pay the debt of Onesimus, he was not
merely a friend, and in no sense a mediator, but a substi-
tute. After Philemon had accepted Paul, the legal liability
of Onesimus ceased, and was transferred to Paul. In the
same manner as the debt of Onesimus was reckoned to Paul,
the payment of the debt by Paul was reckoned to Onesimus.
The debtor and the substitute were not one person, but they
were reckoned as one person in law. So Jesus and his
people are reckoned as one person in la'>u, hence the justi-
fication of Christ is the justification of all those members
who are represented by him as their head. Our sins are
imputed to Jesus, and his righteousness is imputed to be-
-Hevers. If human wisdom rejects, and asks, How can these
tilings be ? I reply with Paul, " This is a great mystery,
but I speak concerning Christ and his church :" Eph. v. 32.

Neither sin nor righteousness can be justly imputed to
any, unless their representatives have committed the one or
wrought out the other. In the same way as Adam's guilt
was imputed to us, so is Christ's righteousness imputed to
believers. If Adam's sin is justly reckoned ours, then
Christ's righteousness is justly reckoned ours. I do not see
how condemnation could have passed upon all men when

Substitution.

431

Adam sinned, unless all men sinned in him ; neither do I
see how justiJBication can come upon believersin the finished
work of Jesus, unless all believers are justified in him. In
the same way as Levi paid tithes in Abraham, so believers
obeyed the law in Christ : Heb. vii. 9. Abraham did not
pay tithes for himself only, but for his posterity ; hence
Paul argues from what was virtually done, as if it had been
actually done. As Levi was in the loins of his father when
Melchizedec met him, so believers we^e in Christ when he
died for them. It is written, " Levi paid tithes in Abra-
ham," and it is also written, " Paul was crucified with
Christ." ^

Sometimes it is said that Jesus died for sin, and not for
sinners. To say that Jesus died for sinners that they might
be pardoned and saved is sense, but to say that he died as a
substitute for sin, that sin might be pardoned and saved, is
nonsense. It is true that Jesus died for sin, but not for
sin in the abstract, apart from sinners, as that would be dy-
ing for a nonentity. Sin, apart and separate from sinners,
can have no existence. If there never had been a sinner,
there never could have been any sin. Without a sinner sin
can have no existence. We have to deal with realities, not
with abstractions. What government ever hung a man for
abstract murder ? Or what officers ever hand-cuffed an ab-
stract thief ? Truth has been weakened, instead of streng-
thened, by arguing upon abstractions. Jesus did not die
for sin that sin might not die. He was the sin-bearer, that
he might be the curse-bearer. Moreover, we must distin-
guish between the personal and the official acts of Christ.
Though he was the sin-bearer, yet there was no taint in his
character. He had no sin by hereditary descent. When
he officially 'hore our sins in his own body on the tree, he
was personally holy, harmless, undefiled, separate from sin-
ners, and made higher than the heavens: Heb. vii. 26. He
could have had no connection with sin, save by substitution.

432

Essays and Letters of Rev. John Bates.

" God made him to be sin for us, who knew no sin, that we
might be made the righteousness of God in him:" 2 Cor. v.
21. The word sin, says Lange, " cannot be strictly rendered
a sin-offering, for which Paul gives us no example in his
acknowledged writings,'' and such an " interpretation is not
consistent with usage, with the context, nor with the
contrast!' *

Substitution is the great central truth of the gospel.
The doctrine in its nature implies the organic unity of Christ
and the Church. Jesus is nat the head oi fallen humanity,
but the head of believers ; not the head of the world, but the
head of the Church. Jesus did not die as a private indivi-
dual, but as a representative character. Our guilt was
offi^cially assumed, not personally inherited. He appeared
in the likeness of sinful flesh. There may be resemblance
without identity. Deny the substitution of Christ for his
people, and you snap xhe connecting link that makes them
one. The work of the Holy Spirit in us must never be sub-
stituted instead of Christ's work /or us. Jesus and his peo-
ple are federally one, representatively one, legally one; other-
wise our sins could never have been reckoned to him, nor
his righteousness reckoned to us. The standing of man was
entirely different from the standing of angels. The angels
had no federal head. Each one stood and acted for himself,
on his own individual responsibility. Some fell, and were
ruined, while others stood in their original innocence ;
whereas, Adam being a representative person, his fall was
the ruin of all his offspring. In substitution, God is con-
sidered as supreme, not as a private person, but as an of-
fended judge. In accepting his Son as a substitute for sin-
ners, God does not either relax the claims of law, or set aside its
majesty, for Jesus obeys its precepts and endtires its pen-
alty.

*Laage on the text.

Substitution.

433

The question now arises, can we be condemned or justi-
fied in any other way than by personal conduct ? The
whole matter of substitution turns on our answer to this
question. If we can be guilty only by personal disobedience,
then infants are not guilty, and if we can be justified only
by personal obedience, then sinners cannot be saved. But
infants die, though they have not personally sinned ; there-
fore they are guilty otherwise than by personal transgression.
"■ For who ever perished, being innocent, or where were the
righteous cut off'?" Job iv. 7. Now, in the same way as in-
fants are condemned and die in their representative,
so believers are justified and live in their representative.
The representative acts, therefore, of Adam and Christ,
are reckoned as the acts of those whom they represent,
entailing death upon one and bestowing life upon the other :
John xiv. 19 ; Rom. v. 12; *Eph. ii. 6; Col iii. 4; 1 Cor. xv. 22.
Finally, it is asked, did Jesus die as a substitute for all
men, or only for his people ? To answer this question intel-
ligently, we must consider the intention of substitution, as
well as its nature. No doctrine — and this is especially true
of the doctrines of grace — should be discussed apart from
their intention. It is said that such is the love of God that
he makes a general atonement for ail, and then limits this
general atonement in its application to the elect. Now, is
there not as much love displayed, if we let Divine sovereignty
act with the intention of making a special atonement for
his elect only, as when we let Divine sovereignty act in
limiting the application of the general atonement to the
elect only ? This shifts the difficulty without explaining
anything. So with substitution. In special substitution,
as in special atonement. Divine sovereignty acts before sub-
stitution is undertaken or atonement made; in general sub-
stitution and atonement, Divine sovereignty acts after the
work is done. Now, does it reaUy make any difference,
whether sovereignty limits the atonement before it is made,

434

Essays and Letters of Rev. John Bates.

or after, unless we exclude Divine sovereignty altogether ?
What doth it profit if the intention of the atonement, as to
its extent, is not the same as the intention of the atonement
as to its application ? What is hereby gained ? What dif-
ficulty is removed ? What problem is solved ? And where-
in does greater grace appear, if the intention and application
are not of equal extent? Dr. Wardlaw says that the atone-
ment is necessary to pardon, and yet after the atonement is
made, sin may not be pardoned. Now, I submit to my
brethren, for friendly advice, whether this is true. If there
-cannot be pardon without atonement, then I affirm that
there cannot be atonement without pardon. The same ar-
guments that prove the necessity of atonement before par-
don can be obtained, says Martin, prove that there cannot
be atonement without pardon, When the Israelite sinned,
we read, "The Priest shall make^an atonement for him, and
it shall be forgiven him:" Deut. iv. 31.

Andrew Fuller says : " If I have respect to the Father's
purpose in giving his Son to die, and to the design of Jesus
in dying, I answer, it was for the elect only.* The limita-
tion of substitution, then, arises from the very nature of sub-
stitution itself, and not from any want of power and grace
in the substitute. It is the intention of Jesus in his substi-
tutionary work, that limits it to the saved. "For their
sokes I sanctify myself, that they also might be sanctified
through the truth:" John xvii. 19. Universal substitution
saves no more than limited substitution, because it is the in-
tention of the substitute to die for his people. If Jesus
were a substitute for all, then he must have died in the
stead of those who were actually lost when he expired on
the cross. But is it possible to believe that Jesus was
wounded and bruised for the iniquities of those who were
actually being wounded and bruised for their own iniquities in
the bottomless pit, at the very time when he suffered ? Did he

•Vol.II,pp. 513, 514, 517.

Substitution.

435

bear their sins in his own body on the tree at the very time
that they were bearing the punishment of them themselves ?
How could he die as a substitute for those who were lost be-
yond recovery at the time of his death ?

We may be theoretically wrong, and yet experimentally
right. Some suppose that common grace is given to all
men alike, yet that they each want special grace for them-
selves. When the sinner feels his sins so heavy that he is
sinking under them, he cries for mercy. We tell him of uni-
versal substitution, universal love, and universal atonement.
We assure him that God is said to love one man just as
much as another. But this does not satisfy him. He
exclaims, " O that he loved me; that he had redeemed me!"
He wants this common grace to become special grace.
Universal blessings satisfy no one. When a man believes,
his faith must be ascribed to some thing. If a sinner, in
believing, can turn common grace into special, then he hath
whereof to glory ; but if God gives more grace, to make that
which is common special, then the idea of common grace to
all men is an illusion. The Arminian believes that election
rests on foreseen faith, or works, instead of absolute sover-
eignty ; but he believes that he may fall from grace many
times during his life, so that there must be abrogation of
election, every time he falls away, and a new election every
time he believes. He also believes that some will fall from
grace to rise no more. But when Jesus delivers up his
mediatorial work to his Father, he will say, " Behold I, and
the children whom thou hast given me;" "and none of them
is lost but the son of perdition, that the Scriptures might be
fulfilled:" Heb. ii. 13; John xvii. 12. That is, Jesus wiU
say, " I have not lost one whom TIiou hast elected, and for
whom I died. My purposes in atonement, redemption, and
substitution, all stand, and Thy purpose in election stands.
I have given eternal life to as many as thou hast given me."
Behold, " I speak as unto wise men, judge ye what I
say:" 1 Cor. x. 15.

1,1 i.

,"r""T''' "*«""ii"'.'« w"iw'

XIII.

THE SCRIPTURE DOCTRINE OF IMPUTATION.

'• Who Ids own self bare our sins in his own body on the tree."

What is it that hiDders the salvation of men ? Is It not
man's wilful rebellion against God ? Is not the sinner's own
iniquit}^ the sole cause of his ruin ? Does not Jehovah say,
" O Israel, thou hast destroyed thyself?" Hosea xiii. 9. Those
sinners then that are lost will have no one to blame but
themselves. If men wilfully live in the constant transgres-
sion of that law which is " holy, just, and good," they must
fall beneath its curse, perish in their iniquity, and be eter-
nally lost.

The punishment of ungodly men does not arise from
Divine sovereignty, but from the essential purity and immu-
table rectitude of Jehovah's nature. The sinner, so long as
he remains in sin, can neither be happy nor expect salva-
tion : his condemnation is sure, and his punishment certain.

Men in general are willing to admit that they are sin-
ners; but that they fell in Adam, as their covenant heau so
as to be reckoned guilty in the sight of God, is what very
few understand or seem willing to believe. Adam, how-
ever, we must remember, was not a private individual, but
should be viewed as a public person, so that the covenant

The Scvi/pture Doctrine of Imputation. 437

which God made with him, was made with us in him ;
hence all his posterity are involved in iniin by his fall. As
he was our natural head, all his posterity, if I may so say,
were wrapt up and folded together in him, so that all his
descendants, so far as the principles of the covenant are con-
cerned, may be looked upon as but one Adam unfolded and
drawn out at full length. Adam's posterity were aU dealt
with, in law, as if he and they had all co-existed together.
We are not like so many separate grains of corn in a meas-
ure that have no connection with each other, but rather
like so many connected links in a chain; hence all his
family, by virtue of this connection, are under condemnation
on account of his transgression, exposed to the curse of the
law, and subject to death.

The apostle says, " Wherefore, as by one man sin entered
into the world, and death by sin ; and so death passed upon
all men, for that all have sinned:" Rom. v. 12. "Therefore
as by the offence of one, judgment came upon all men to
condemnation ; even so by the righteousness of one, the free
gift came upon all men unto justification of life. For as by
one man's disobedience many were made sinners, so by the
obedience of one shall many be made righteous :" Rom. v.
18, 19. This statement contains the whole doctrine of im-
putation. Then it is a fact that all upon whom death has
passed have sinned ; therefore, in a law sense, they must be
guilty in the sight of God. We are as deep in the transgres-
sion as Adam himself, he by personal consent, and we by
covenant obligation. All connected with Adam, are, on
account of his offence, condemned ; all connected with Christ
are, on the ground of his righteousness, saved. As Adam
transmits sin and death to all his natural posterity, so Christ
conveys righteousness, justification, and life to all his spirit-
ual seed. The substance of the apostle's argument is this,
thxd all men are exposed to death antecedently to any
personal transgression of their own, and as death is the

-^r ayivp^ ■

438

Esaaya and Letters of Rev. John Bates.

wages of sin, their death implies a violation of law ; there-
fore it follows, that all Adam's posterity are reckoned guilty
before Ood, and condemned as sinners on the ground of
disobedience by another. All men are subjected to death,
which cannot be accounted for on the ground of their own
personal transgression, for they often die before they actually
sin against God. Vi e are therefore born in sin ; otherwise
there would be no death in infancy. "Sin is not imputed
where there is no law:" Rom. v. 13. If there had been no
ain there had been no death.

It is of importance to understand this doctrine aright.
It is connected witl> the honor of the law, the glory of Jesus,
and the salvation of men in a righteous manner. Imputa-
tion and atonement are connected together. It is in conse-
quence of Jesus being related to us as our substitute, that he
suffered in our stead, atoned for our guilt, and saves them
that believe. If our sins were not imputed to Christ how
could it be said that " he was offered to bear the sins of
m/iny?" Heb. ix. 28. How could Jesus bear the sins of
Tnany, if these sins were never imputed to him ? " His own
self bare our sins in his own body on the tree:" 1 Pet. ii. 24.
Messiah was "cut off, but not for himself: " Dan. ix. 26.
If these, and all other similar expressions, do not convey the
idea of Jesus dying as our substitute, under the charge of
our sins, and thereby suffering the penalty which the law
required, they have no meaning at all.

Imputation is simply to reckon, charge or ascribe. Im-
putation, if just, necessarily implies that the thing imputed
to any individual truly and properly belongs to him in law,
as much as if it had been entirely his own. The imputation
of sin to Jesus is not the same thing as his being treated as
a sinner ; and the imputation of his righ, jousness is not the
same thing as our being treated as righteous. A person
may be treated in a way that he does not deserve : if a thief
is treated as if he were honest, and an innocent man treated

The Scripture Doctrine of Imputation.

43d

as if he were guilty, both would be treated in au unrigh-
teous manner, — To impute is a judical term, and means so to
place or charge a thing to the account of another — a law, or
consent being implied — that he may be justly punished or
rewarded on that account, without any regard to his own
personal conduct. See Philemon 18, 19; Rom. iv. 3, 6, 22.

The death of infants proves real imputation. — The apos-
tle assures us that " death passes upon all men, for that all
have sinned," and affirms that "the wages of sin is death :"
Rom. V. 12; vi. 23. In these passages we learn that all upon
whom death passes have sinned; but death passes upon
infants before they commit actual transgression, therefore
they must have sinned in Adam. His offence, in law, is
imputed to them, and death as the wages of sin passes upon
them. It is true that infants are born in sin, but there is a
difference between being 7nade sinners in the eye of the law,
and becoming sinful. The one respects our guilt and the
other the pollution of our nature. Infants receive a corrupt
nature from their parents, but they are made sinners, not by
any act of personal disobedience, but by the imputation of
Adam's guilt. If Abraham's paying tithes was reckoned
the act of those who were then in his loins, we see how
Adam's sin may be imputed to his posterity, they being in
his loins at the time of his transgression. His offence, in
law, becomes theirs, and is actually imputed to them, other-
wise they could not be under condemnation and exposed to
death, before they actually sinned. Infants cannot be guilty
either by imitation or actual transgression; hence I confess
that I cannot understand how they can be exposed to death
as the wages of sin, unless they are guilty by imputation,
and so, in a law sense, are exposed to the penalty which the
law inflicts.

The death of JissjJS proves real imputation. — Jesus was
perfectly innocent in his own person, but when guilt was
imputed to him he was reckoned a sinner in the eye of the

440

Essays and Letters of Rev, John Bates.

law. He not only died, but he died a penal death under the
curse of the law. "Christ hath redeemed us from the curse
of the law, being made a curse for us:" Gal. iii. 13. He was
not, however, simply made a curse because he suffered, but
because he suffered under the charge of imputed guilt,
thereby making an atonement for sin, and satisfying the
justice of God Jesus did not die merely as a martyr, to
confirm the truth of his message, or simply as an example
for our imitation, nor solely in the character of a kind/Hen<Z
for the promotion of our good ; but as a substitute in our
stead. We might say that a martyr died for our good, but
we could not say that he died for us as a substitute. Jesus
was free from all personal sin, but not free from imputed sin.
From the very nature of the Saviour's death he must either
have been a real sinner, or reckoned so, by the imputation
of our guilt, according to law. How could Divine justice
have inflicted punishment upon an individual who was per-
sonally holy, and innocent in law? Moses says, " The
innocent and the righteous slay thou not:" Exod. xxiii. 7.
*' Cursed be he that taketh a reward to slay an innocent
person:" Deut. xxvii. 25. Death is "the wager, of sin,"
(Rom. vi. 2.3;) but Jesus " did no sin," (1 Pet. ii. 22 ;) he was
" holy, harmless, undefiled, separate from sinners:" Heb. vii.
26. Yet he was " cut off," or " slain," and as he was person-
ally " innocent," if he did not die under the charge of im-
puted guilt, how can his death be righteously defended? It
is quite as unjust to inflict punishment where there is no
sin, as to justify the guilty where there is no righteousness.
Our sin, therefore, must have been imputed to Jesus, and
properly charged to his account, so that, in a law sense, he
was justly found guilty, and thereby righteously suffered as
our substitute in our stead. >

The scriptures assures us that Jesus hath " borne our
griefs " — " carried our sorrows "•^—" was wounded for our
transgressions " — "bruised for our iniquities" — " cut off, but

The Scripture Doctrine of Imputation.

441

not for himself " — that "he bare our sins" — "was made a
curse for us" — that God hath " made him to be sin for us,"
— and that " the chastisement of our peace was upon him ;
and with his stripes we are healed." If these exprassions
of Isaiah, Daniel, and Paul, do not mean that sin was im-
puted to Jesus in order that he might die as our Surety,
what can be their meaning ? For a man to " bear his ini-
quity," and to "die for it," both mean the same thing.
Surely the death of Christ arose from imputed guilt, and
from that alone ; consequently he made a full atonement for
sin, perfectly satisfied the justice of God, entirely fulfilled
the law, and completely redeemed his people. He was slain
by the judicial hand of God. The imputation of sin and its
punishment always go together. If Jesus did not die under
imputed guilt there is no such thing as expiation, redemp-
tion, or salvation, for the children of men.

The justification of believers proves real imputation.
— Before we can be fully justified, the righteousness of Jesus
must be ours ; truly and properly ours. To affirm, that God
thinks that to be ours which is not, and reckons the right-
eousness of Christ to belong to us when it is not ours, in
order that we may be treated as justified when we are not
fully innocent, is to charge God with a false judgment.
Imputed righteousness is not God's accounting us righteous
when we are not so, for that would be a false judgment, and
entirely at war with all the attributes of the Divine charac-
ter. The righteousness of Christ is properly ours when we
believe, and it is only in this way that we can be free from
the curse of the law, and entitled to eternal life. " He that
justifieth the wicked, and he that condemneth the just, even
they both are abomination to the Lord:" Prov. xvii. 15.
Believers are without fault before God: Rev. xiv. 5.

It is only by imputed righteousness that we can be jus-
tified. "For what saith the scripture? Abraham believed
God, and it -was counted unto him for righteousness." Yes,

442

Esmys and Letters of Rev. John Bates.

God "imputeth righteousness without works :" Rom. iv. 3, 6.
That is, the righteousness of Jesus is counted, or reckoned,
as belonging to the believer, and being thus charged to his
account, he is justified. As Jesus was constituted a sinner,
in law, by the imputation of the sinner's guilt ; so the be-
liever is constituted righteous, in law, by the imputation of
Christ's righteousness. "For he hath made him to be sin
for us who knew no sin, that we might be made the right-
eousness of God in him :" 2 Cor. v. 21. Many understand
this to mean nothing more than that Jesus was made a sin-
offering. It is best, however to adhere to the text, which
literally says, that he was made sin. Christ being made
sin, and our being made righteous, are spoken by way of
contrast. The antithesis of itself is so plain as to be deci-
sive. The believer is made legally righteous in Christ, and
the contrast requires that Jesus should be made, in the eye
of the law, a sinner. Though Jesus was free from sin, yet
he was accounted a sinner, and underwent the punishment
of death, which is the consequence of sin. Sin and right-
eousness are here set forth by way of contrast, and if the
first antithetical word must mean that Jesus was made a
sin-offering, then the contrast requires that the other word
should mean that believers are made a righteous-offering !
Jesus could not have been made sin unless our guilt had
first been imputed to him, neither can we be made righteous
unless his righteousness is first imputed to us.

In thus contending for proper imputation, we do not mean
to say that imputation implies a transfer of cJiaracter, We
have no idea of a mysterious identity of character between
Adam and his race. We do not teach that his oflfence was
the personal act of his posterity. Neither do we suppose
that there is an identity of character between Jesus and his
people. His righteousness does not become personally and
inherently ours. The immoral charilcter of Adam is not
transferred to his posterity, neither is the moral excellence

The Scripture Doctrine of Imputation.

443

of Jesus transferred from himself to believers. Identity of
character, or transfer of character, is not imputation. But
imputation teaches, that by virtue of the union between
Adam and his posterity, his sin is the ground of their con-
demnation or subjectiotl to penal evils ; and that by virtue
of the union between Jesus and his people, his righteous-
ness is the sole ground of their justification. Imputation
simply lays a thing to a man's charge ; whether the thing so
charged is right or wrong, imputation itself does not tell us.
The imputation of guilt is not the infusion of corruption into
our nature ; neither is the imputation of righteousness the
infusion of holy principles into the heart. It neither makes
a person inwardly impure or holy; hut entirely altera his
relation to the laiv. I wish you to remember this. He that
is personally innocent, by imputation of sin becomes legally
guilty ; and he that is personally guilty, by the imputation
of righteousness becomes legally justified ; but the personal
character of both individuals remains the same. If imputa-
tion altered the inward disposition of a person's mind, then,
when our sins were imputed to Jesus, he would have shared
in our depravity. But he knew the guilt of sin without
contracting its filth; he endured the punishment without
being touched with its pollution. Though Jesus was Tnade
sin for us by the Lord laying " upon him the iniquity of us
all," that he might legally suffer in our stead, yet he was
unspotted in his character, and remained inwardly pure.
Considering what he was in himself even when he died under
the charge of imputed guilt, he died "the just for the unjust,
that he might bring us to God:" 1 Peter iii. 18. The im-
putation of sin then to Jesus, and the imputation of his right-
eousness to man, does not change their character, but simply
aZters the relation of both to the law.

Imputation does not consist in merely trans/erring the
consequences of a thing to another person. Consequences
cannot be imputed. Our sin was imputed to Jesus in order

444 Essays and Letters of Mev. John Bates.

that he might bear the punishment as the necessary conse-
quence; and his righteousness is imputed to us,that we may, in
consequence of such imputation, be justified. When sin was
imputed to Jesus he suflfered death as the penalty, but his
death was the consequence of sin being imputed to him, and
not imputation itself; so when the Saviour's righteousness is
imputed to us, we are justified, and enjoy a title to eternal
life : these blessings^ however, are not imputed, but are given
as the consequence of our being clothed in the imputed right-
eousness of Jesus. The death of Jesus was the necessary
consequence of imputed guilt, and the justification of believers
is the necessary consequence of imputed righteousness. To
assert that only the effects of Christ's righteousness are im-
puted to us, and only the effects of our sin imputed to Jesus,
does, in fact, overthrow all imputation. Punishment and
death cannot be imputed, but are the effects of imputed sin;
neither can pardon, adoption, peace,grace or glory be imputed,
but are the effects resulting to the believer from the imputed
righteousness of Christ. We are blessed " with all spiritual
blessings" solely for the sake of Jesus, and being " found in
him!'' If our sin itself had not been truly imputed to Christ,
he never could have legally died in our stead; and if his
righteousness itself is not truly imputed unto us for justifica-
tion, we never can be saved. " God imputeth righteousness I*
— not '^e effects of righteousness, — " without works," unto
them thwu believe. Paul desired to be found in " the right-
eousness " of Christ, well knowing that the consequences or
effects would be sufficient as the ground of his acceptance
before God : Rom. iv. 6 ; Phil. iii. 9.

Neither dues this view of imputation set a^side the necessity
of personal holiness. The whole work of the Holy Spirit is as
necessary for our salvation as the righteousness of Christ.
We must be holy befor-^ we can enjoy the happiness of heaven,
for without holiness "no man shall see the Lord:" Heb. xii.
14. A meetness for heaven, and a title to its enjoyment, are

The Scripture Doctrine of Imputation.

445

both necessary, but they arise from different sources. A
sick man cannot eni< y the most pleasing inheritance while
he remains in affliction; but no one imagines, I suppose, that
his restoration to health will legally entitle him to an estate.
So holiness of heart will not give the believer a title to
glory, but it must be enjoyed before the delights of the
heavenly inheritance can be experienced. The imputation
of Christ's righteousness does not meeten us for heaven, but
secures our elevation to glory ; for we cannot suppose, that
after Jesus has died as our Surety under the charge of im-
puted guilt, that pardon, justification, and eternal life should
be withholden from his people. But after all, if the doctrine
of imputation, as thus explained, should be exploded, and sin
was not really imputed to Jesus, where was the necessity
that he should appear in the fle.sh in order to "put away sin
by the sacrifice of himself ?" Heb. ix. 26.

" God was in Christ reconciling the world unto himself,
not invpiiting their trespasses unto them:" 2 Cor. v. 19.
Then those who are reconciled to God are not charged with
guilt. Jesus has atoned for the sins of his people, and they
can never both righteously suffer for the same crime. If
God does not impute the trespasses of the believer to him,
who shall lay them to nis charge? Who can condemn them
when He says they are righteous ? The believer is not only
treated as righteous, but he is reckoned so. To reckon a man
righteous, and to treat him as righteous, are quite different
things. They are not ideas of the same meaning. If God
reckons a man to be righteous when he is not, his reckoning
is false, and the act is in opposition to all the attributes of
the Divine character. When a murderer has been proved
guilty, the judge and jury may treat him as innocent, but
he never can be reckoned so in the eye of the law. Now as
God will always treat the believer in the way of righteous-
ness, he must be righteous before he can be saved. As God
is never deceived in his reckoning, he will never reckon us to

^'H.

446

Essays arid Letters of Rev. John Bates.

be righteous when we are not If we are clothed in the im-
puted righteousness of Christ, we shall appear before God,
" not having spot, or wrinkle, or any such thing, but be holy
and without blemish:" Eph. v. 27.

Blessed is the man "unto whom God imputeth righteous-
ness tvi^^ou^twor^:" Rom. iv. 6. In this righteousness the
believer is fully justified. God treats the justified believer
as righteous, and that character truly belongs to him. The
believer that is found in Christ, stands perfectly righteous
before God and in the eye of the law, because he has all the
righteousness that they both can demand. As a transgressor
is reckoned a sinner in his own guilt, so a believer is reckoned
righteous in the righteousness of Christ. In imputation,
there is a transfer of guilt and righteousness, between the
sinner and the Saviour, in law, without any exchange of
character. Justification is all of grace, not because the un-
righteous shall be treated as righteous, but because the right-
eousness by which they are justified does not arise from their
own personal obedience, but has been imputed to them by
Jesus without works. Grace reigns through righteousness,
and God is just in justifying them that believe. Thus our
relation to the law is altered when we believe in Jesus.
" Who shall lay any thing to the charge of God's elect ? It is
God that justifieth:" Rom. viii. 33. And though he "justi-
fieth the ungodly," this refers to their position in the eye of
the law before they are accepted of him, and not when clothed
in the imputed righteousness.

An attempt at imputation is not imputation. To suppose
that God only imputed a littk part of Adam's sin to his pos-
terity, and a little part of Christ's righteouness to his people,
relieves no difficulty. If imputation is wrong, the objection
lies against imputation itself, and not against the quantity
or degree of that which is imputed. Enough, however, I
think, has been said tc illustrate and confirm the apostle's
declaration, that, " as by the offence of one, judgment came

The Scripture DoctriTie of Imputation.

447

upon all men to condemnation; even so by the righteousness
of one the free gift came upon all men unto justification of
life. For as by one man's disobedience many were made
sinners, so by the obedience of one shall many be made
righteous:" Rom. v. 18, 19.

Our only hope of salvation, then, is in the imputed right-
eousness of Jesus. The bold denial of this doctrine does not
overthrow it. Some kind of imputation must necessarily
take place between a guilty sinner and a holy Saviour, be-
fore Jesus could legally suffer, or we be justified by grace.
We must therefore rest upon the Saviour, who was, by the
imputation of our guilt, " inade sin for us," that we, by the
imputation of his righteousness, " may be made the right-
eousness of God in him,"

O, my fellow sinner, believe on the Son of God ! He
alone can save you. By his obedience unto death the law is
honored, justice is satisfied, the curse is removed. Trust on
him and you will be saved. Jesus has died in our stead,
thereby putting away sin — not law or duty — by the sacrifice
of himself. He has done that in reality which the Jewish
sacrifices had only done typically. " Be it known unto you,
therefore, men and brethren, that through this man is preached
unto you the forgiveness of sin ; and by him all that believe
are justified from all things, from which ye could not be jus-
tified by the law of Moses:" Acts xiii. 38, 39.

Your obligation to Jesus is beyond all conception. The
doctrine of imputation does not procure an abatement of the
Divine law, or assure you of salvation by doing the best you
can ; but unfolds salvation by grace unto you and unto all
them that believe. The fact of Jesus dying under imputed
guilt is full of encouragement to sinful men. Nothing but
unbelief in the Divine testimony will sink you in ruin. Flee
to Christ. Cry for mercy. Life and death, heaven and hell,
depend upon the estimation in which you hold the Saviour.
Believe, and you will be saved. Remain in unbelief, and

'^Tf^^^Wiy^Tt

448 Essays and Letters of Rev. John Bates.

you inevitably perish. If you reject the invitations of Jesus,
you must die in your guilt, and at the last day you will feel
condemned by the voice of reason, the voice of conscience,
the voice of heaven, and the voice of hell. fellow sinner,
" why will ye die?" Ezek. xviii. 31.

XIV.

AN AFFECTIONATE APPEAL.

"J beseech ye to hear me patiently. ^^ — Acts xxvi. 8.

What have I to hope for ? — what to fear? — into what state
of being am I about to enter ? These are questions of the
utmost moment to all, and demand the most serious atten-
tion. There are some, indeed, so hardened as to jest at
eternal misery, and to sport upon the very brink of the bot-
tomless pit. But rebellious angels were cast out of heaven,
and shut up in hell ; how then can a guilty sinner expect to
escape the wrath of an angry God ? What are the things
of time ? What is "health, or wealth, or anything, if we
know not how to escape the wrath to come ? When I think
of the unutterable misery of the lost, how can I be uncon-
cerned as to your everlasting state ? I have no expressions
sufficiently tender, no emotions sufficiently pathetic, no
prayers sufficiently fervent, to show my anxiety for the sal-
vation of your soul. I fear lest you should be hastening to
destruction, and yet be unconscious whither you are going.
Will you then listen to the words of Jesus, the great, the
only Saviour ? He says,

" SEARCH THE SCRIPTURES." — John V. 39.

Will you refuse ? Do not ask, "Can I understand the
Bible?" or "May I read it for myself?" The Bereans,
29 '

450

Easaya and Lettera of Rev. John Batea.

though they were what some would call laymen, are praised
for searching the scriptures "daily" (Acts xvii. 11); and the
words of Jesus require us all to imitate their example. John
says, " These things were written that ye might believe that
Jesus is the Christ, the Son of God:" John xx. 31. How
strange, then, it would have been if he had added, " but you
must never read them for yourselves" The scriptures
reveal "good tidings of great joy, which God has sent TO
ALL PEOPLE," (Luke ii. 10,) and not to the clergy only : which
shews that all people have a right to read them. If some
persons pervert the meaning of scripture, what then ? Would
it be just to deprive all men of food, because some individuals
use it wrongfully, or eat to excess ? What would you think
of a man who preferred to go a dangerous journey in mid-
night darkness, rather than in the light of m^eridian day?
Suppose the government were to pass a law, declaring to all
Its subjects, — "You must resign up your eyes, your reason,
your understanding, to us, and see only with our eyes, judge
only with our reason, and obey every law that we may think
well to enact, without even attempting to examine whether
they are right or wrong;" — what would you do ? I know
that you would not submit. Then why not search the
scriptures for yourselves ? If you forsake the Bible to follow
your Church, you forsake an infallible for a fallible guide
and must necessarily be involved in greater uncertainties
than ever. Can man either speak for, or speak plainer than
Qod ? Let me ask you now a serious question. Did you
ever feel convinced that

YOU ARE A SINNER?

The scripture says that "all have sinned," and that " all the
world is guilty before God," (Rom. iii. 19,23,) that "the
heart is deceitful above all things, and desperately wicked :
who can know it ? " Jer. xvii. 9. You, therefore, are among
the guilty; your heart, like those of others, is depraved

An Affectionate Appeal.

451

beyond conception, and without the enlightening and regen-
erating influences of the Holy Spirit you must be eternally
lost. Such solemn declarations of Divine truth may startle
you ; would that they may bring conviction to your heart.
If you disbelieve the gospel, you cannot escape the wrath to
come. You may not feel very much alarmed while you only
A-ear of these things as stillfuture,but how will you "dwell with
everlasting burnings ? " Why will you die? There is one
who is " able to save to the uttermost them that come unto
God by him:" Heb vii. 2-5. — But, perhaps, you are asking,
'' What must I do to be saved ? "

" BELIEVE ON THE LORD JESUS CHRIST, AND THOU SHALT BE

SAVED."

Do not attempt to plead " innocent." Your conscience
convicts you of sin, — and remember that one murder proved
against a man, ensures his condemnation a'' Hainly as if
he had committed ten thousand. The only 'ible way of
obtaining mercy is to repent, and believe the uspel. " He
that believeth on the Son hath everlasting life, and he that
believeth not the Son shall not see life, but the wrath of God
abideth on him:" John iii. 36. Justification by the imputed
righteousness of Christ, through faith in him, extends to the
very chief of sinners. Nothing that we can do or suffer will
save us. But the righteousness of Jesus is perfect ; it fully
meets the condition of the sinner, and satisfies the demands
of justice; it is freely imputed to all who believe, and justi-
fies them from every transgression : Acts xiii. 39. Salvation
is all of grace, '^ not of works, lest any man should boast:"
Eph. ii. 4-9. Pause, then, for a few moments, and think
how matters stand before it is too late. Life is uncertain ;
time is short ; eternity is fast approaching ; and we shall all
soon be either elevated to heaven, or cast down to hell. It
may be, however, that you have experienced a change of
heart, and do believe in Jesus, Then, if so, " Why tarriest
thou^~

452

Essays and Letters of Rev. John Bates.

ARISE AND BE BAPTIZED,

And wash away thy sins, calling upon the name of the
Lord:" Acta xxii. 16. Do not be startled at this question: it
is the language of scripture. It may be you will say, " I
was baptized in my infancy, and think that this is quite
sufficient " Perhaps so, but remember, infant baptism is

NEVER ONCE MENTIONED IN THE WORD OF QOD ; and will

an ordinance of men be accepted in the room of an institu-
tion of Christ ? Infants, indeed, were brought to Jesus, but
not for baptism. Jesus laid his hands on them, and took
them up in his arms, and gave them his blessing : Matt. xix.
13, 14; Mark x. 13, 16 ; Luke xviii. 15. This is all that is
recorded : how then dare any one say, that these infants
were baptized ? We are expressly told what it was for which
they were brought, and what it was that Jesus did to them;
but it was not baptism. Baptists bring their children to
Christ for his blessing as truly as any, but not for baptism.
Infant baptism first appeared in Africa, about the beginning
of the third century. See Booth's "Psedobaptism Examined,"
Pengilly, Carson, and J. T. Smith on Baptism.

'Who then are to be baptized ? What saith the scripture ?
" John baptized those who confessed their sins :" Matt. iii. 1,
6 ; — Jesus was baptized, not in infancy, but when he "began
to be about thirty years of age : " Luke iii. 23 ; — Peter bap-
tized those " that gladly received his word : " Acts ii. 41 ; at
Samaria, Philip " baptized both men and women : " Acts viii.
12; — Saul, of Tarsus, after his conversion, '^forthwith arose
and was baptized : " Acts ix. 18. Here is the baptism of
believers only ; and the rite is uniformly represented as a
personal profession of religion, requiring the candidate to
*' believe that Jesus is the Son of God : " Acts viii. 37 ; as in-
volving the "fulfilling of all righteousness : " Matt. iii. 15, —
as shewing that we profess to "put on Christ :" Gal. iii. 27;
— as teaching that we have " the answer of a good conscience

An Afectionati Appeal.

45a

towards Ood:" 1 Pet. iii. 21; — and implying that all bap-
tized persons " should walk in newness of life :" Rom. vi. 4.
If these passages do not prove that believers only were bap-
tized, what do they prove ? Can it be wrong to copy after
these examples ? A.nd as infants cannot do what baptism
requires, must it not be sinful to administer the ordinance to
them in direct opposition to such examples ?

What is the act of baptism ? What saith the scripture ?
John baptized "in the river Jmrlan:" Mark i. 5, and at
Enon BECAUSE there ivas much vKtter there:" John iii. 25.
Philip and the Eunuch " went down both into the water, and
after baptism they came UP out of the xvater: " Acts viii.
38, 39. Does not this necessarily imply immersion ; Did
you ever know a minister go into a river to sprinkle a child,
or is at all likely that he would ? It could be necessary
only for immersion. In the early ages of Christianity his-
torians say that persons were baptized in rivers, and when
churches were built, large baptisteries were made for im-
mersion, containing separate apartments where the men and
women changed their clothes. The Greeks always immerse
in the present day, and I should think they understand their
own language. No Greek scholar would translate haptizo
to mean sprinkle, neither can a standard lexicon be produced
which does not give i?7imersio7i, as the primitive significa-
tion of the contested term.

The Prayer-book of the Church of England enjoins dip-
ping, in cases of health, to the present day. The decision
of the Westminster Assembly, in favor of sprinkling instead
of immersion, was carried only by a majority of one, there
being twenty-five for, and tiuenty-four against it. The
Westminster divines say also that the apostle seems to al-
lude to the ancient manner of baptism, in Rom. vi. 4, and
Col. ii. 12, which was '•' to dip the persons baptized." — See
their Annotations. Dr. A. Clarke, and Mr. Wesley also, of
the Methodist body, say, in their commentaries, that immer-

454

Eaaaya and Letters of Mev. John Bates.

sion was the original mode. I might mention that the
church of Rome admits that in/ant sprinkling is not in the
Bible, and that the questions of Roman Catholics on the
subject always perplex those Paedobaptists who say "the
Bible alone is the religion of Protestants." Thus, even those
who differ from us have confessed that immersion was the
original mode ; and till they can prove that it is wrong to
administer this ordinance as the apostles did, or produce a
Divine warrant for changing it, the Baptists will continue
to believe that they are right. Should we not practise what
the scriptures teach? The example of Jesus is plain, — his
directions are perfect, and his authority above all. Some,
indeed, say that if they had been baptized by the Holy
Ghost, there is no necessity to be baptized in water. This
however is expressly opposed to the words of Peter, who
COMMANDED those to be baptized, who had received the Holy
Ghost, as well as himself: Acts x. 47, 48.

Into what are believers baptized ? " Into the name of
the Father, and of the Son, and of the Holy Ghost. The
profession which the believer makes in baptism involves all
the essential doctrines of Divine truth. To be baptized in
the name of the Father is to acknowledge him to be our
Creator, our Lawgiver^ and the object of divine worship. To
be baptized in the name of the iion, is to profess our belief
in his incarnation, our trust in him as our Saviour, and our
submission to him as our prophet, priest, and king. To be
baptized in the name of the Holy Ghost, is to own our de-
pravity, and to confess that we need his holy influence to
regenerate and sanctify the heart, that we may bear the im-
age of Christ. In baptism we profess to believe in one
Triune God, and that we are his people. These truths are
vividly set before us in baptism ; and as infants cannot make
this profession or know anything about the Divine charac-
ter, they never can be scripturally baptised, in the name of
the Father, and of the Son, and of the Holy Ghost.

A71 Affectionate Appeal.

4.55

Baptism never can renew the heart. The Church Cate-
chism, indeed, asserts that when a child is baptized it is
"made a member of Christ, a child of God, and an inheritor
of the kingdom of heaven ; " and the Bishop of London in
a late charge, expressly says, " that it is most undoubtedly
the doctrine of the English Church, that regeneration does
actually take place in baptism." The Prayer-book also says,
"it is certain, by Cod's word, that children which are bap-
tized, dying before they commit actual sin, are undoubtedly
saved i^' intimating a doubt whether others are not lost.
But as God's word does not say so, how am I to know that
this is true ? — especially as their Catechism says that two
sacraments are " generally necessary to salvation ; that is to
say, Baptism and the Supper of the Lord." For, if so, the
Lord's Supper is as necessary to give undoubted salvation to
an infant as Baptism, If the Prayer-book is true, the Cate-
chism is false ; if the Catechism is true the Prayer-book is
false; and if the Bible is true both of them are false: for it
is certain by Ood's word that baptism can never renew the
heart, nor both sacraments save the soul " By r/race are ye
saved," says God's word; '^not of ivorhs, lest any man
should boast : " Eph. ii. 8, 9. We believe that children dying
in infancy go to heaven; but they are not saved by baptism,
for salvation is all 0/ grace.

Many say, " If infant b tism does no good, it cannot do
any harm." This, howe^ , is an awful delusion. It does
immense harm. Many think that it is necessary to salva-
tion, and in the Episcopal Church, clergymen profess to make
infants "children of God, and inheritors of the kingdom of
heaven," when they baptize them. Can anything be more
injurious to the souls of men? • In the days of the apostles,
believers' baptism separated the Church from the world,
divided the kingdom of Satan from the kingdom of Jesus, and
was the boundary line of visible Christianity. Infant sprink-
ling has destroyed these distinctions, and has prepared the

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456

Essays and Letters of Rev. John Bates.

way for the unconverted to get into the church — for unholy
men to get into the ministry, — and for the establishment of
national churches, to the destruction of the glory of Christ's
kingdom. Besides, it is opposed to the command of God :
Mark xvi. 16, — to the example of Jesus : Matt. iii. 16, — and
to the testimony of every passage which refers to baptism
in the Bible.

But though there is no command for infant sprinkling,
some think that they can prove it by inference. Infant
sprinkling is not, however, once mentioned or implied in
scripture ; and therefore all the learning of the most learned
men must fail to draw it thence, whether by inference or any
other means.

Many call baptism a tHJle, — but it is stamped with the
King's image, and cannot be rejected without disobedience
to God. I would ,ask those who call baptism a trifle to
think of the sin of Uzza. If baptism is a little thing, and
easy to be observed, the guilt of those who neglect it is the
greater. Let me affectionately ask you to examine this
matter with prayer : for both practices cannot be right, and
one of them is awfully wrong. Let us pray for each other
and desire that Jesus may guide us into all truth, in order
to follow the Lord fully. To all believers I would say,
Arise, and " be baptised every one of you," and then

. UNITE WITH THE CHURCH OF CHRIST.

Never think 'of going to heaven alone. It is a scriptural
duty, and will be for your own comfort, to unite yourself
after baptism with the followers of the Lamb. A Christian
church is a company of believers who have been baptized
on a profession of faith, uniting together for mutual edifica-
tion and the worship of God, regulated by his law, influenced
by his Spirit, blest with his presence, subject to his authority,
and devoted to his glory. The primitive disciples met for
singing, Col. iii. 16 ; — for reading thewprdof God : 1 Thess.

An Afectionate Appeal.

457

n I

V. 27 ; — for prayer : Acts xii. 5 ; — for public instruction and
for breaking bread: Acts xx. 7. They excluded ivicked
persons from their fellowship : 1 Cor. v. 13. They had
bishops, — not diocesan bishops, but overseers of individual
churches, and deacons or servants of the churches, as office-
bearers ; the former to feed tlm flock of Ood, the latter to
serve tables, or manage the temporal affairs of the church :
Phil. i. 1 ; Acts vi. 1, 8 ; 1 Pet. v. 2. They had no archbish-
ops, rectors, etc.; neither are such officers mentioned in the
word of God. Churches have a right to choose their own
officers. The deacons were chosen by the ivhole 'multitude :
Acts vi. 3. "Look ye out suitable persons," says the apostle,
"wJiomwe may appoint over this businei^s:" Acts vi. 3. In
Acts xiv. 23, " When they had ordained them elders in every
church," the word rendered ordain, means to ordain by elec-
tion, and was so rendered by Tyndale. This translation was
for a long time retained in the Bibles published by authority,
as in Cranmer's, or the great Bible of 1539, and Parker's, or
the bishop's Bible of 15G8. In the Roman Catholic trans-
lation of 1582 the word "ordain" was used without "by
election," and this rendering was imitated in the present
authorized version, published 1611. The churches choose
their officers, and the ministers of Christ ordain them. A
church of this character exhibits beautiful siifYiplicity in all
its operations; the laws of equity are infringed neither by
■ pecuniary nor other exactions ; Divine generosity reigns in a
spirit of benevolence towards all ; and practical usefulness
is seen in the spread of Divine truth, and the salvation of
men. The ivelfare of all is contemplated, the comfort of all
promoted, the benevolence and talent ot all are required, the
zeal, holiness, and union, of all are enjoined. The founda-
tion of their union is truth., and the bond that cements them
together is love.

And now, my friend, compare these statements with the
word of God, and see if they do not harmonize with infal-

458

Essays and Letters of Rev. John Bates.

lible truth. Come to Jesus and observe all things whatso-
ever he hath commanded you. Never mjnd what the cus-
tom of the country is, nor regard the opinion of the multi-
tude. " Fear not them who kill the body, but are not able
to kill the soul : but rather fear him who is able to destroy
both body and soul in hell." Think and decide for your-
self Remember that religion is a persoiml thing, and that
if you leave others to think or decide for you now, they
cannot answer for you at the tribunal of God, nor suffer for
you in the bottomless pit. May the Holy Spirit lead you to
trust entirely in Jesus, and obey from the heart his will :
and then, having been accepted in him, and washed from
your sins in his blood, you will live and reign with him for
evermore.

aJlalUluallakkAdUil- ..,

XV.
LETTERS.

[The arrangement followf d in collecting these letters is suggested
by their topics, not their dates.]

if!!.!

St. George, January 12, 1875.

My Dear Brother : — T am all alone in my study. No
one is here, but God and myself. He is here, in this little room,
in all the attributes of his character ; in all the infinity of
his wisdom, the vastness of his love, the riches of his- grace,
and the omnipotence of his power. It is sweet to be alone
with God.

I am not writing on business, except heavenly business.
A Christian must make a business of his religion. Jesus,
during all his life, was about his Father's business. So we
must be about Christ's business. I am getting near to three-
score and ten, and I have been looking back a little, and I
find nothing but mercy. O what an unprofitable servant I
have been ! I often think, I do really, that I am not like
any other person. Some people say that they " are always
on the Mount." I cannot say that. Others say, " I always
live in doubt, and in dread of getting into Doubting Castle."
This is not my experience. I have had no ecstatic joy, and

460

Essays and Letters of Rev. John Bates.

I have never been overwhelmed with sorrow. Persons like
Bunyan, Newton, and others, have had extremes. What
joy, and what pangs, they felt ! My path, that is, my ex-
perience, has been rather even. I could not say that my
peace has been " like a river," but like a little stream, now
and then a little shallow, sometimes a little broken up into
small cascades, and sometimes flowing steadily onward, with
hardly a ripple. My life has been chequered ; has had ups
and downs ; and I have had some rough-and-tumble work
in Ireland ard out west. Yet if I could not say that I was
always on the Mount, I always felt that I was on the Rock.

After all, my dear brother, what a blessing it is to be a
Christian! When I was a boy, I used to sit up late with
my dear mother, to read, and I read Bunyan's "Pilgrim"
while she was mending, sewing, and such like. Now, when
the pilgrims wished to go from the shepherds, they said,
" We must show you the gate of the Celestial City." So
they had them to the top of a high hill, called " Clear." O,
my brother, to stand on " Mount Clear !" It is all light and
sunshine, there.

The pilgrims went on, and by and by they met Atheist.
This Atheist " laughed " at their folly, and said, " there was
no Mount Zion." Hopeful said, " What ! no Mount Zion !
Did we not see from the Delectable Mountains the gate of
the city. Besides, we walk 6?/ faith."

O, my brother, I am sure, quite sure, that you have been
on Mount Clear. Yes, you just saw the spires of the Celes-
tial City, and by and by you will be in the city itself If
you get there first, look out for me. If I get there first I
will look out for you. We are pilgrims.

But how do we know that we shall gat there ? Why, we
are in he King's highway. I hear him saying, ' I ivill be
their God." This is the biggest promise in the Bible. This
makes our cup full to the brim, and it even " runs over." I
was going to say, this makes the darkness pass away and

Letters.

461

gives us sunshine. " I will be their god," Desire is as
inevitable as death. But God satisfies it. This is the
masterpiece of all the promises.

When Satan desired to have Peter, Jesus checked him.
He did not tell Peter to watch, pray, or say to him, "I will
give you grace enough." This would have been grand. But,
"/ have," even I, "prayed for tkee. " Because I live, ye
shall live also."

I have often sent business letters. Perhaps you will for-
give this for coming into the counting-house. I do not mean
to trespass often. Praying that we may be often on " Mount
Clear," with the glass of faith to our eye, since then we shall
see Mount Zion — and that we may at last stand among the
twelve times twelve — the hundred and forty and four thou-
sand — I remain,

Ever yours, in Christ Jesus,

John Bates.

ben
ies-
If
[t I

Iwe
I be
lis
I
k,nd

To Rev. James Hill, of Cascade.

Cascade, August 18, 1859,

My De/ir Brother : — Perhaps there have been few pass-
ages of Divine truth that have had more battles fought over
them than the passages you refer to. Before giving my views I
will write do^vn a few axioms that should guide us in the
interpretation of the scriptures : —

1. No foundation of reasoning can be admitted but what
is self-evident.

2. The true interpretation of a dark passage can only be
known by its agreement with some plain text that needs no
interpretation.

3. So long as the meaning of any passage is doubt-

462 Essays and Letters of Rev. John Bates.

ful, it cannot be a rule of action. " Whatsoever is not of
faith, is sin."

4. Dark and difficult passages must always bow to those
which are easy, simple, and plain.

You ask two questions : — -First, are the persons spoken
of in Hebrews vi. 4-6, children of God?" I think not.
Some think they are. Indeed, I may say that nearly all
Arminians think that they are Christians. Hence they affirm
that the piissage teaches that a true Christian may totally
fall from grace. This assertion, however, contradicts the
first, second and fourth axioms laid down above. Nearly all
Calvinists think the persons spoken of are not Christians.
The main reasons for my opinion are these : —

These persons are not said to be converted, justified,
sanctified, called according to God's purpose, born again to
him by a living faith ; all of which are characteristic features
of real believers, "and things that accompany salvation,"
as mentioned in the ninth verse; which, also, are the "better
things " which the persons mentioned in the fourth, fifth
and sixth verses have not. The apostle shows how far per-
sons may go in religion, and not go far enough, but so as to
fall away and be lost. Let us notice them.

1. They may be " enlightened." Balaam was " the man
whose eyes were opened : " Num xxiv. 3. Balaam mentions
this himself, with pride ; also, in the fourth verse. The note
of true conversion is not opening the eyes, as in the case of
Balaam, but the heart, as in the case of Lydia: Acts xvi. 14.

2. They may " taste the heavenly gift." Persons may
taste, or feel something of the influence of religion, and yet
be like persons in the market, who taste of an article which
they find too dear to be bought, and so leave it behind them.
Tasting conveys a diminutive idea ; a falling short of re-
ceiving the gospel, when compared with eating and drink-
ing gospel truths; which is the case with all believers.
" Except ye eat the flesh of the Son of man, and drink his

Lettera.

463

blood, ye have no life in you : John vi. 53. A man might
taste, repeatedly taste, of the best food that ever was brought
to a royal table, yet perish with hunger.

3. They may " be made partakers of the Holy Ghost,"
that is, in his extraordinary and miraculous power, and yet
be no Christians. Balaam could prophesy; Judas could
preach ; and others could say, " In thy name we have cast
out devils, and in thy name done many wonderful works : ''
Matt. vii. 22. But Jesus will say : " I never knew you ;
depart." A person may so partake of the gifts of the Spirit
as to prophesy, preach, work miracles, and do wonderful
things, and yet never partake of the graces of the Spirit, or
have the indwelling of the Heavenly Personage. "Know ye
not that ye are the temple of God, and that the Spirit of
God dwelleth in you : " 1 Cor. iii. 16.

4. They may " taste of the good word of God." They
may have some relish for gospel doctrine, listen to it, talk
about it, remember it, profess to love it, and yet never feel
its transforming power. Observe how the apostle studiously
keeps to the word taste, on purpose to show that he intends
not those who eat and drink the flesh and blood of the Son
of God, for they " have eternal life," and they shall be "raised
up at the last day:" John vi. 54-57.

5. They may have "tasted the powers of the world to
come." They may have had some impressions about truth
and error, law and gospel, hoping to go to heaven, and afraid
of going to hell. See to what great lengths hypocrites may
go, and yet turn out apostates at last. These persons resemble
the " Stony-ground" hearers. They heard the word, and
immediately with joy received it; but having no root in
themselves they withered away. So here; these persons
had impressions, tastes, gifts, knowledge; but the graces of
faith, love, holiness, regeneration, and union to Jesus are not
once mentioned; and they had nothing but what those had
who argued that they had eaten and drunk in the presence

464 Essays and Letters of Rev. John Bates.

of Christ, worked miracles, cast out devils, and done many
wonderful things, yet for all that they had no oil in their
lamps, no wedding-garment, no decisive mark of true grace.
In fact, they wanted the " better things" spoken of in the
ninth verse — "things which accompany salvation;" con-
sequently, could not be saved. I suppose that the spirit
may move some by his powerful operations whom he never
converts ; or they are partakers of his spiritual gifts, yet
after all never partake of his saving grace: Matt. vii. 22, 23.
Religion may, in some measure, be tasted, experienced, with-
out receiving it in its life, power, and holy efficacy. Men
may taste the word in its truth, but not in its holiness, see
the worship of God in its outward form, but not in its in-
ward beauty; possess the gifts without the graces of the
Spirit. In fact, men may be " foolish virgins," having lamps
and no oil ; " stoney-ground hearers," hearing the word with
joy, yet withering away because Ihey have no inward root ;
they may get into the church with God's people, without
" the wedding-garment," and after all be cast into outer dark-
ness. Easy, lazy, ignorant, and yet withal inclined to be
virtuous, they may, like ignorance in Bunyan's " Pilgrim's
Progress," perhaps get close to the threshold of heaven.
Yet, if so, like ignorance, they will iind that from that lofty
elevation there is a way to hell. "Without holiness, no
man shall see the Lord."

In your second question you ask, " Is it possible for them
to fall away?" .The apostle's language is hypothetical and
not affirmative. He affi,rms nothing. He does not say they
had actually fallen away, or that, they ever would fall away;
but the statement is hypothetically put — " If ihey shall fall
away." It is, in fact, the same as if you and I were to sup-
pose a case that would never occur. It is also worthy of
remark that the apostle does not say that any true Chris-
tian ever had fallen away, neither does this passage prove
that they ever will, from the simple fact that it is hypo-
thetical, and not affirmative. Let us notice —

Letters.

405

1. That a mere professor may fall away. We have in-
stances of this. I might mention Judas, Annanias, and
Sapphira, Simon Ma<,m8, Hymenseus, Alexander, Demas, and
others. Such persons, however, could be recovered and
brought back to God, for there is no bar to the conversion
and salvation of any individual, except those who commit
the unpardonable sin, and I do not think that any fall into
that in the present day. To exclude such persons from all
hopes of repentance and salvation is expressly contrary to
Isa. Iv. 7 ; Ezek, xviii. 21, and the whole scope of Scripture.

2. If a person totally falls away from the gospel, entirely
rejects the word of God, his case is hopeless, and he must

'perish. It was impossible to restore Julian, the Apostate,
as he not only renounced his profession, but the gospel also,
and embraced heathenism again. This Julian was educated
in Christianity, professed the true faith, but on becoming
emperor renounced the faith, persecuted Christians, re-opened
heathen temples, sought to re-establish paganism, and by
his pen and his authority, aimed to destroy Christianity.
In regard to such, it is impossible to restore them, when
they totally and perse veringly reject the only means of
recovery,

3. / do not believe that a Ghriatian can become a final
apostate. He may fall as did David, Peter, and others, but
he will be recovered, and not totally fall, like Judas,
Annanias, and Sapphira ; if he did, it would be impossible
to renew him again to repentance. I should just as soon
expect a man to have two natural births as to have two
spiritual births. When the man dies, his life is gone, never
more to be animated or revived on earth. So, if it were
possible for a Christian to fall, totally to fall, he never could
again be reconciled to God. If the salt lose its savor, it is
good for nothing, but to be cast out and trodden under foot
of men. There is no evidence in the Scripture that a real
Christian has ever finally fallen away: John x. 27, 28.

466

Essays and Letters of Rev. John Bates.

The apostle was 'persuaded that those to whom he wrote
would not fall a'.ray ; for they had " the things that accom-
pany salvation." Among jyrofeasors, some are partakers of
"bettor things" than others. One has only "the foroa,"
while another has "the power." A professor may have
some good things, and, like Herod, "do many things:" but
these are better things than ever he possessed. Faith, simple
faith in Jesus, is a better thing than any false prophet or
false professor ever possessed, though they may have had
some good things.

I cannot expect to satisfy all your doubts, or explain
every difficulty connected with this passage in a single
sheet, but what I have said will, I hope, open a channel, or
a rut, in which your own thoughts may run, so as to find
the truth. That we may be all taught of God, is the prayer
of

Yours affectionately,

John Bates.

To tlie same.

CoOKSViLLE, Feb. 25, 1857.

Yours of February 6th came to hand yesterday, for
which I thank you. We do not, perhaps, always think
much of letters, and yet, after all, these letters, sealed mis-
sives, have much to do with the affairs of life. When a
word falls from the tongue, either kind or unkind, it is often
forgotten, but not so with words when they come to us on
paper from a friend. Letters of friendship are the offspring
of love, and are rarely forgotten. We fold them up and put
them in our pocket at the time, but they are opened again.
They are read and re-read, perhaps at home ; it may be in
our family, or as we take a walk in the garden, or when

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467

riding in a railroad car, or sitting alone, far away in a
stranger's house. As we read, we call up the voice of our
friend, we see his form, remember his gestures, feel the
shake of his hand, and ten thousand things rush into the
memory, as it were, all at once. Thus the law of association
carries us back into childhood, reminds us of the first letter
we received after leaving home. We again mingle with our
friends, seat ourselves by their side, walk arm-in-arm in the
same old paths again, and in fact, the whole of our history
at times seems to be called up before us, after we have been
reading some letter just taken from the post office.

Yes, my brother, these letters are strange things, and
have much to do, not only with the affairs of life, but with,
the amount of happiness we enjoy. You may know the
real letter of friendship in a moment, by its warm feeling,
its unstudied language, its off'-hand style. Such a letter is
a treasure, and differs as much in its influence on the heart
of those who read it, from those of an opposite character, as
the warm beams of the sun from the cold light of the moon.
There is the business letter of the merchant, the studied
letter of the lawyer, the careful letter of the physician, the
pretty letter of the maid, and the love letter of the wife.
All, I suppose, are very good, but the kind letter of the
friend and the love letter of the wife, I believe, are worth
all the rest, put together

I expect you will be tired of reading this curious letter,
and I have nothing to justify it, unless I say it comes from
the heart of a friend, to a friend ; and praying the best
of all heavenly and domestic blessings may rest upon you
»nd Mrs. Hill, I remain.

Yours affectionately,

John Bates.

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Essays and Letters of Rev. John Bates.

To the same.

Hamilton, Dec. 9, 1858.

. . . . I am glad that you keep occupied iu the
work of the Lord. I feel that I am doing nothing, and in
looking back, my life seems as if it had been a blank.
Surely, my brother, the church, the whole church, if not
asleep, like the Foolish Virgins, is sluntihering, like the Wise
Virgins. yes, we are not half awake to our own privi-
leges, duties and responsibilities, or to the wants and dangers
of the lost world. I have lately resolved, in the strength of
God's grace, to be more holy, self-denying, and devoted,
than I have ever been before. Surely ail our happiness
must arise from faithfulness in the service of God. If we do
not find happiness in the service of Jesus, where can we who
profess to be God's children expect to find it ?

The great thing we want, my brother, is growth; growth
in divine things and in ^he divine life. We should say to
ourselves, "Am I more like Jesus to-day than I was yester-
day ? Do I love him more ? Do I know more of his holy
word. Do I daily find my mind drawn out more sweetly
after Jesus, than I have done in the past ? " The water that
does not run stagnates, and is unfit for use ; the tree that
does not bear fruit is soon cut down as a cumberer of the
ground, and the Christian who does not grow in grace and
in the knowledge of Jesus, will soon find lamentable reason
to fear that he is but a mere professor, and no Christian at all.
Why, if you and I open our eyes, we certainly see that there
is no such thing as a dead level in Christianity. Our eyes
must be shut, if we think that one Christian is no more ad-
vanced in holiness than another. One Christian is always
doubting, another always rejoicing ; one is " strong in faith,"
another is " weak in faith," and in his journey staggers like

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469

a drunken man; one is full of love, another says, " I hardly
know if I love at all." Now, why is this ? I think it is
that one is growing, or has grown, and so he enjoys the
presence and blessing of God. Let us sing,

" Grace led my rcrjig feet

To tread the heavenly road,
And new supplies each hoar I meet

While pressing on to God."

Let us repeat the last two lines till our hearts are warmed

with the " New supplies — while 'pressing on to God." No

new supplies if we are idle, if we sit dowj) and do nothing;

but if we go on and labor, if we have duties to discharge

enemies, trials and temptations to overcome, let us not be

afraid : for

'^JVew supplies each hour I meet,
While pressing on to God."

Then again, I am sure that before the world is converted
to Jesus, there must be more individual activity in the
cause of Jesus. This is greatly lacking in the present day.
There is a want of individual zeal in the service of Christ.
We must be ready to do anything for Jesus, just as a soldier
in battle is ready to do anything to help gain a victory. He
is willing to work in a trench, to fire a gun, to run with a
box of matches, scale a ladder, or stand as a sentinel. So
must we. We must be ready to teach a Sunday school,
visit a sick family, circulate a tract, preach the gospel, or
conduct a prayer meeting. The greatest man in the Church
should be the holiest man ; and no greatness should be re-
cognized there save that which results from moral excellence
in imitating Jesus.

There are two words in the Greek Testament translated
'' preach." One signifies simply to herald, announce, pro-
claim, publish, as a public crier. The other means to pub-
lish, with the additional idea of being the messenger of good
neivs. It is not necessary for a man to wear a black coat

470

Essays and Letters of Rev. John Bates.

and a white neck-tie, and go up into a pulpit to preach. He
who proclaims, heralds, or publishes the gospel is a preacher,
and this may be done in public or in private, to one or to
many, from the pulpit, in the market-place, or at the fire-
tide. This obligation, I think, rests upon every disciple of
Jesus. Let me give you one or two illustrations : —

1. When the Israelites were bitten by the serpents, and
had been provided with a cure, was not every one who had
been thus cured under an obligation to tell it to the others ?
Just think of the first man who looked and was cured, going
to tell his neighbors, his family, the tribe, and all the nation.
"Here I am," he would say, " I was bitten, I looked and
was cured." Then another, and another, and another.
Now, every man so cured was bound to " preach."

Perhaps some one would say, " I have an herb, which I
got from that craggy rock, and I am going to make a drink,
a plaster, or a poultice, as the case may be, for I don't think
looking to that brazen serpent will cure me." All the same,
that was the only cure ; and everj'^ cured man was guilty if
he did not herald the news of it abroad.

2. Look at the figures of speech under which, or by
which the Christian is represented. He is "light;" then he
is to shine. The candle on your table shines for your bene-
fit, and throws light upon the nearest object, then the next,
and so on. So every Christian is a candle — a light in a
dark place. He is to shine where he is on the next person^
and when the light kindles on him he is to shine on the
next, and he upon the one nearest to him.

We are " salt." Now every particle of salt operates, and
operates on whatever is nearest to it. So you and I must
season our family, the next person we can reach, and every
Christian, like every particle of salt, is to operate upon the
great mass of society for its preservation.

We have "talents;" and whether we have one, five, or
ten, they are given for our improvement, and not to bury.

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471

The kingdom of heaven is, again, like " leaven " put in meal.
This parable teaches the Tnanner in which the kingdom is
to enlarge. The leaven touches the particle of meal that is
nearest to it, then the next, the next; and so on, until the
whole is leavened, or brought to feel its influence and
power. So the Christian, like leaven, is in the world ; and
we are to touch the nearest to ourselves ; then when one has
felt the grace of God, he is to touch the next, and he the
next, and so the work is to spread till the world is leavened.
God has given " to every man his work." There is to
be not one idle. This individual activity, devotedness, and
zeal, my brother, is a great thing. It lays hold of eveiy
man and brings him into the ranks of a fighting army, who
are fighting the battles of the Lord

I remain.

Yours afiectionately,

John Bates.

To Mr. and Mrs. Timpany.

Professor

Woodstock, Jan. 23, 1868.
- was to deliver a lecture for

the Judson Society last Saturday evening, in the lecture-
room of the Institute. I went up. The attendance was
thin, only about twenty-five present. He declined to give
his lecture, as he said, " to so few." I think he was wrong.
You and I know of one who lectured to one person on the
new bii-th, and also to one poor woman, as he sat on the
curb-stone alone at the well of Samaria; and I am per-
suaded that if he had been here, he would have lectured to
" the twenty-five."

472

Essays and Letters of Rev. John Bates.

But 80 it is. I have often traveled twenty miles and
lectured to less, and if you are spared, I expect that you will
do the same among the Teloogoos. I am thankful that the
Lord fills our house, but I could not refuse to speak to anj
number that God sends to me. The promise runs thus :
"Where a large multitude are gathered together" — O, I
have misquoted, " Where tivo or three are gathered together*
there am I." Yes, in tramping about Ireland, among the
poor Catholics, I have been very frequently encouraged by
the " twos" and the " threes."

O to be faithful, my son and daughter, to the twos and
threes ! Then God will give us the nines and tens, and then
the hundreds. He can give us a hundred, or a thousand,
just as well as one. How prone we are to unbelief, and to
measure God by ourselves ! We go to Jesus just like the
one who said, " Lord, if thou canst do anything, help us."
Jesus, conscious of his own almighty love and power to do
all things, replies, "i/ thou canst believe, all things are
possible." Yes, my dear children, whether in India or
Canada, we are nothing in ourselves, but " all things are
possible to him that believeth." This is enough. If this
does not satisfy and encourage, then nothing will. . . .

Your affectionate father,

J. Bates.

To the sarrte.

Woodstock, Jan. 2, 1871.

My Dear Children, — A happy New Year to you ! . .
. . . We are just in the depth of winter, now, cold,
bright, and crisp. But God is merciful, and he has given us
feathers, houses, clothing, and so on, to keep us warm.
And the winter will not last long. " Thou renewest the

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473

face of the earth," or, as some one makes it read, " the face
of the year." Every thing on earth grows old, dies, and
decays, so that it needs to be renewed. No created thing
can either sustain or renew itself God renews every thing.
Even the trees, which never labor, nor shorten their days by
care and anxious toil, drink in the rain of heaven, and by
their roots suck up the juices of the soil, and are thus re-
newed. The old cedars of Lebanon, which wave their
gigantic branches on those ancient mountains, could not live
from day to day if they were not continually renewed, by
drawing moisture from the earth around their roots. The
beautiful lily, the fragrant rose, the blushing violet, all
perish ; yet the earth is renewed, and just as fresh, every
returning spring, as if the flowers were immortal.

So it is with us, my dear children. Your life beneath
the burning sun, and mine in this northern clime, could not
be sustained if God did not renew it for us day by day.
There is constant waste, but there is also constant renewal.
" Let the people renew their strength." The body must be
repaired by our daily meals ; so the soul must be in-
vigorated, by reading God's holy word, by communion with
Jesus, or by going up to Zion, that we may suck in the fat-
ness of God's house. Our graces would all wither and de-
cay, unfed by the fulness that is in Christ.

What poor starvelings men become, when they leave
their daily food, and how the Christian sinks away into
leanness, when he neglects the means of grace ! The piety
that can live without God is not from God. The morning
flower must open its little cup to drink the morning dew,
and so the Christian must open his heart to drink in the
water of life. When the whirlwind comes, woe to that tree
which has not drawn strength from the earth, or sent forth
its roots to clasp with firmness the solid rock ! Woe to that
Christian, who has not been renewed day by day through
the grace that is in Christ Jesus ! Our faith and love, our

474 Eaaaya and Letters of Rev. John Bates.

holiness and peace, may grow stronger and stronger by daily
renewal, until they finally bloom in ererlasting glory. Let
us live very lear to Jesus, and seek our daily renewal from
him who is "full of grace and truth." .... Now may
grace, mercy and peace, rest and remain with you, and all
the mission family, and with all the Israel of God, for
ever and ever. So prays.

Your afiectionate father,

J. Bates.

7.
To the same.

Woodstock, April 12, 1871.

My Dear Children and Grandchildren : — This comes
greeting to the two whole households, and will differ from my
general letters. This is to you all, big and little, and is to
be a Christian letter, for your encouragement, encouraging
you to live for Jesus and stand up for his glory. Spurgeon
has a sermon which he calls, "everybody's sermon ;" so this
is " everybody's letter," in the two mission families at Rama-
patam.

I need not say that I pray for you, for you all, by name,
one by one. But I often wish that I could speak to you, if
I could say a word of encouragement. I rejoice that you are
in India ; not because I want you away, but because God
has counted me worthy to have children in his service, and
has counted you iaithful, by employing you in that part of
his vineyard. May grace, mercy and peace rest upon you,
at all times, in all places !

I suppose you have observed that Paul's usual salutation
to the churches is, " Grace and peace be to you from God the
Father and the Lord Jesus Christ." But when he writes to
Timothy and Titus, who were ministers, missionaries, and

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476

evangelists, he says: "Grace, mercy and peace, from God the
Father, and Jesus Christ our Lord." Now^ as Paul wrote
by special revelation, we learn from this that ministers and
missionaries need more mercy than other men. It is a suf-
ficient benediction to say " Grace and peq,ce to the churches;
but it must be "Grace, mercy and ])eace," to the ministers of
the cross. We see, my dear children, that whatever we
need, Jesus will give. If we need grace, or grace and peace,
or if we need grace, mercy and peace, then they shall be
given. " My God," says Paul, " is able to supply all you
need out of the riches of his grace in glory." Let this be
our prayer for ourselves, for each other, and for all the mis-
sionaries at large.

. . . . You went to India, and you live in India, for
the conversion of India, especially the Teloogoos. Brace
your heart to this great, and glorious, and magnanimous
purpose — the conversion of the Teloogoos to Jesus. Then
seek to have power within, or you will never have power
without. The Holy Spirit is in the child of God as a well
of water springing up into eternal life. Be men. Arise and
anoint your shield, and God will be with you. O what' a
work is yours ! What a responsibility is yours ! What a
destiny is yours ! What a joy may be yours ! Angels covet
your opportunity for exalting Christ, serving and enlarging
the church, and seeking the conversion of millions of the
Teloogoos.

Remember, O remember that Jesus, has every thing you
need. He has promised all you need. He says, " Lo, I am
with you." . ..." He that goeth .forth and weepeth,
bearing precious seed, shall doubtless come again with re-
joicing, bringing his sheaves with him." May the grace of
God the Father, the love of God the Son, and the fellowship
of God the Holy Spirit, be with you all.

Your affectionate father,

J. Bates.

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Essays and Letters of Rev. John Bates.

To the same.

• Woodstock, Dec. 17, 1873.

. . . . But I was going to say that while at brother
Baker's, T had rather a bad fall, two weeks to-day. Since
then I have had aches, pains, bruises, sores, doses of medi-
cine, fomentations, resting in bed, if I coidd rest, and I know
not what. Yes, I know that I have had many mercies, so
many mercies that I could not count them. Let me see —
there were no broken bones ; there is a soft bed to rest on,
a fire to keep me warm, a carpet to step on, slippers,
and books, easy-chairs, and one of the best of wives to say,
" Now, I know it is painful, but be a man," and all that sort
of thing.

Well, you see I am better, and I believe that I am going
to be better than ever, by the blessing of God. Every joint
has been shaken, and is now settled again all right. My
cough is better, and I feel that by the good hand of God upon
me, I am going out into active service by-and-by, as willing,
if not as strong as ever. I think, however, I will not leave
" the nest" quite yet. I jog about to Mount Elgin, Hamil-
ton, Waterdown, St. George, Goble's Comers, or where I
am wanted to go. But, after all, " a pennyworth of ease is
worth a penny." I hope you will remember this, as well as
myself We have wives to take care of, and I do really
think that if I were forty years younger, I would take
things a little easief. I cannot tell. It is of no use to put
a red-hot bar of iron into a keg of powder, thinking that
only a few grains will fizzle away. The whole keg will go
off" in a thousand ways, carrying that man and the crow-bar
away at the same time. But you are a young man, and
should listen to an old man's advice.

. . . . After all ray waywardness and folly, I hear

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477

Jehovah saying, " I remember thee!" O what a mercy
that God never forgets his children. From all eternity, "his
delights were with the sons of men." This is our consola-
tion. Jesus remembers us. He remembered us in our low
estate, and remembered us for good, and not for evil. If
Jesus remembers us, surely we ought to remember him. We
generally delight to think upon the objects we love. A
maid can never forget her ornaments ; and if we are what
we ought to be, how can we forget Jesus ?

I find it of great importance to mind what thoughts I
cherish. Thoughts in the heart are like a mallet and chisel
in the hand of a sculptor, who is producing some " thing of
beauty" out of a block of marble. Or they are like seeds
cast into the ground. Some are crushed by the foot of the
careless traveller, some are carried away by the birds of the
air, others may be blighted by mildew, or perish in an un-
friendly soil ; but will sorne surely grow, and turn the wil-
derness to a garden. One thought in the heart of Thomas
Clarkson led to the formation of the Anti-slavery Society,
which gave freedom to thousands of slaves. A thought in
the heart of Carey led him to India, and issued in his open-
ing the Bible to millions of our race.

Your affectionate father,

J. Bates.

To the savm.

Woodstock, March, 15, 1870.

. . . . Our teaching should be more like the teaching
of Jesus. He took all his illustrations from nature, and not
from art. Nature is, in substance, every where and at all
times the same. Art changes with the age we live in, and

478

Essays and Letters of Rev. John Bates.

with the genius of men. One nation may be first in war,
another in classic lore, a third in science; hence illustrations
from these things are local, and often change. But the reli-
gion of Jesus is U7iiversal, and intended for all men. So
when Jesus illustrates his teachings by lambs and sheep, by
lilies and roses, by vines and the sowing of the seed, we
can understand him, and so may all men in all ages.

Now, if I were a missionary in the East, I should pray
that I might find sermons in rice and curry, in flowers and
trees, in every object around me with which the people, — yes,
that is the word — the people would be familiar. We read
of one who was a great teacher, for he spake as " never man
spake," yet for all that, " the common people heard him
gladly." And whether we are in Woodstock amidst snow
and ice, or in Nellore, amidst hot winds and under the burn-
ing sun, if " the common people " do not hear us gladly, we
lack one great thing to make us useful. ....

I i*emain,

Your affectionate father,

J. Bates.

10.

To Mr. and Mrs. McLaurin.

Woodstock, July, 25, 1870.

My Dear Children : ... I am glad to find that
you are well, and that God is blessing the mission. I some-
times feel that my heart is drawn out in prayer to God for
your welfare and enlarged prosperity. O that the Lord may
pour out his Holy Spirit in greater abundance upon the
Teioogoos. We all need more spiritual life. Knowledge is
good, so is love, so are holiness and faith ; but we need more
life. JesUs came that we might not only have life, but that
we might have it more abundantly.

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479

There are two classes of Christians, I sometimes think.
There are some who have but little life. They arc not dead,
for if so, they would not be Christians at all. But their
life is 80 barren, and stunted, that they remind us of vegeta-
tion in barren soil, or on bleak and desolate hills. There is
grass, but a goose can hardly get a bite ; there are trees, but
they have neither beauty, vigor, nor strength, they are so
stunted. But then there are some Christians like grass and
trees in a rich valley. The grass is up to your chin, the
trees grow in strength and beauty, and everything is lux-
uriant.

O to be a living Christian ! Offering up living prayers,
preaching living sermons, unfolding living piety, and mani-
festing a life of consecration to God There were

giants in those days. When ? When Ryland, Fuller, Pearce,
and others, were at home, and Carey, Marshman, Ward and
Chamberlain were on the Ganges, away up north from
Eamapatam. But even so, let us remember, my children,
the same Jesus to go to, and the same promises, which now,
as ever, " are all yea and amen in Christ Jesus, to the glory
of God by us."

. . . . In reading Matthew x. this morning, I was
thinking of what Jesus said about the difficulty of a rich
man entering into heaven. Jesus ratifies this by saying,
*' Verily, verily, I say unto you," and he repeats it, "Again
I say unto you, it is easier for a camel to go through the
eye of an needle, than for a rich man to enter into the king-
dom of God." Matthew Henry quaintly remarks, that the
way to heaven is fitly compared to a needle's eye, since it is
hard to hit and difficult to get through. "A rich man," he
says, "is fitly compared to a camel, a beast of burden ; for he
has riches, as a camel has his load ; he carries it, but it
is another's — he has it from others, spends it for others, and
must leave it to others." I hope we shall not die wickedly
rich, as Robert Hall said, but that we may lay out ourselves,.

480

Eeeaya and ijettera of Mev. John Bates.

our time, talent, and all that we have, to the Redeemar's

glory

I remain,

Your affectionate father,

J. Bates.

11.

To the same.

. . . . When Caleb took Hebron, and drove out the
three giants — three is a wonderful number — Sheshai, Ahi-
man, and Talmai, the three sons of Anak, he went and took
Debir; Joshua xv. 14, 15. He not only conquered Hebron,
as his own inheritance, but went forth to help conquer the
whole land.

When the apostle had preached in Judea, he panted to
preach in Italy. When he had established a church in
Corinth, he was ready to establish a church in Rome also
He was aggressive. Judea was a nook. Greece itself was
only a corner. He was always looking to the regions
beyond. " But now, having no more place in these parts,"
how Paul's heart must have swelled, as he uttered these
words ! It was the panting of the war-horse, hearing the
trumpets and the shouting. It was the cheer of onset. He
threw down the gauntlet of defiance. He could not rest.
He would not stay. Past victories and present honors do
not satisfy him.

What did Paul want ? Hospitality ? Gains spread his
table. Did he want distinguished converts ? Crispus, the
chief ruler of the synagogue, was baptized, and sat at his
feet. Did he seek for patronage ? Erastus, the chamberlain
of the city, was his friend. Here was classic Greece.
Thought was active, society in motion. Here was popula-
tion enough, mind enough, conquests enough. Yet, "no

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481

more place in these parts!" Was he beside himself ? Ah,
no ; for him to live was Christ. Paul was a model man, — a
model missionary. 0, my children, who and what are we ?
I am so far behind Paul, that I can hardly see him in the
distance. that we may be living Christians, faithful
workers, active soldiers of Christ, ever in the front of the
battle, ever winning souls to Jesus.

Your affectionate father,

J. Bates.

12.

Woodstock, July 29, 1869.

. . . . I. I fear that I have neither time nor ability
to answer all the inquiries you would start upon this sub-
ject. Perhaps I am indolent, but my time seems fully occu-
pied. Preaching three times, and sometimes four times each
week, and sometimes walking from six to fourteen miles
per day, visiting the scattered members, keeps me from
r- Tiling. . . .

:!. The work you propose in your manuscript is import-
ant, and should be done. I ao, however, honestly think
that there is no person so well adapted to do this as your-
self. Set yourself up as a representative man, and then set
yourself to answer him. " There are those," you say, " who
seek, and would give up every thing they possess to find the
pearl of great price, but find it not." Now, my dear
brother, begin to describe this class. Go on, and tell us
who they are. Then inform us how they seek and how they
express their willingness to give up every thing they possess.
And then marshal your strong reasons, and say why, why
then fail.

3. Persons who thus seek cannot be dead in trespasses

482

Essays and Letters of Rev. John Bates.

and in sins. The dead in sin are going on, Gallio-like'
" caring for none of these things." A person dead in sin, so
long as he remains thus, will, I think, never seek after
Jesus, nor is he ever ready to give up everything for Jesus.
To such Jesus is a root out of dry ground, and they see no
beauty in him.

4. Those who thus seek and are ready to forsake all, or
give up all for Christ, I think must have been already
awakened ; to some extent conviction h: s been brought
home to their hearts. They must be outside the City of
Destruction, with their faces Zionward. The City of
Destruction is one mass of spiritual death, without any life,
or even desire for spiritual life. I know a carnal
mind will seek after salvation, and do, and suffer, and
give up any thing to be saved, if it can be saved
in its own way; but will the carnal mind, while it remains
carnal, give up every thing to be saved hy grace'} Oris
that man dead in trespasses and in sins who feels alive, or is
concerned about finding the pearl of great price ? Righteous
self sticks to a man closer than sinful self. A man will
give every thing, even life itself, for that religion by which
he expects to be saved ; but a man will never give up any
thing for that religion in which he merely trades. " There
are maTiy who say. Who will • show us any good?" This is
the voice or cry of nature, and not tiie cry of grace, and such
persons any good will satisfy. But the man who seeks the
pearl of great price, and is ready to give up all his posses-
sions for the sake of it, will, I think, find it.

5. I confess that I do not know what to say to those
who are dead in sin, unless I say, " Repent, and believe the
gospel." And as to the one who seeks, and who asks, " What
must I do to be saved ?^' I can only answer him as Paul did
the jailer: No previous preparation is necessary for a sinner
to come to Jesus. Jehovah says to the rebellious and un-
<»rcumci8ed of heart and ear, " Hearken unto me, ye stout-

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483

hearted, that are far from righteousness." Some, indeed,
think it absurd to call upon the sinner to repent, if he has
no strength to do so ; hence it is said that as sinners cannot
come to Jesus while in their unregenerate state, it is not
their duty to do so. It is a fact, however, that sinners are
commanded to repent, believe, and live. " Hear ye deaf,
and look ye blind, that ye may see." "Awake, thou that
sleepest, and arise from the dead, and Christ shall give thee
light." A want of ability arisinj^f from a want of inclina-
tion is sinful ; while a want of .'-bility that arises from a
want of physical strength, is wi'iiout blame. Yet I look
upon repentance both as a commi id and as the gift of God.

6. To me it appears that the sraner is i^assive in the re-
ception of the Divine life, though it may be communicated
in the use of appointed means. The Lord opened the heart
of Lydia, while she heard Paul preach, and the Holy Spirit
fell on all who heard Peter in the house of Cornelius. But
though I think the sinner is passive in receiving Divine life,
which I will call regeneration, yet I think he is active in
turning to the Lord by repentance, which I call conversion.
Life must exist before all motion, whether of a natural or a
spiritual kind ; hence spiritual life must precede all spiritual
exercises. Life and motion, however, cannot be separated,
any more than the motion of the lungs can be separated
from the act of breathing. God works in us both to loill
and to do ; but when he thus works in us, it is our willing
f\,nd our doing. He works by setting us to work. If I have
believed, I have " believed through grace." The word grace
here may either mean the special power of the Holy Spirit,
or the unmerited favor of God my Saviour.

Praying that every benediction may rest upon you and
your family, I remain,

Yours affectionately,

John Bates.

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Essays and Letters of Rev. John Bates.

13.

To J. L. Campbell.

Woodstock, Jan. 1, 1873.

My Dear Brother:— You remember that two or three
of us had a little interesting conversation when at the Con-
vention in Aylmer. I know you are busy, and I think that
I am not idle. Will you pardon me if I give you a few
thoughts which I have noted down from time to time on
those subjects we conversed about, and others closely related
to them?

I. As to Literal interpretation. — Many learned men say
that the prophecies must be interpreted literoUy, and that
this is the way to get rid of all difficiilty, and reach the
truth. Is it so ? . . . . The Bible is an old book, and
all old books are figurative. It is an oriental book, and the
eastern writers abound in figures. Few books are more
figurative than the Bible. "Cry," expresses earnestness:
Ps. lvii.2. " Fire " represents cruelty; "teeth" .spears and
arrows; " tongue " a sharp sword, v. i ; " net " is danger, and
a " pit" expresses deceit, v. 6. And all these figures are
found in two or three verses.

1. The law of figurative language is this : — it gives a
new application, but never invests it with a new meaning.

2. The Old Testament must be interpreted in the light
and spirituality of the New, and not the New Testament in
the darkness, shadows and worldliness of the Old.

3. Divine truth in its development makes no retrograde
movement. It never goes back from the definite to the
indefinite, from the spiritual to the natural, but progresses
in clearness and spirituality, ending in glory.

4. As Judaism ripens into maturity, it gradually becomes
lost in Christianity: Gal. iii. 28 ; Eph. iii. 6 ; Heb. ix 1 2 8
9, 10, 11, 12;x. 1,16, 22, 23.

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485

5. As Judaism increases in worldliness, and its disciples
Judaize, it gradually ends in final apostasy. "False breth-
ren " seek to bring Christians into Jewish bondage : Gal. ii. 4.

6. False systems rest on false principles of reasoning.
Let us see, now, how literal interpretation will work in

reference to a few questions relating to this subject. It is
said, "Has not God promised that the Jews shall return and
dwell in Canaan forever ?" Before answering this question,
I ask another :

1. "Is there any absolute pro'mise of the land to the Jews,
in 'perpetuity, if they ivere disobedient T' — I believe not.
All worldly blessings are promised conditionally ; but cove-
nant blessings are an absolute grant, and will never be re-
called. There is no promise of worldly possessions in per-
petuity. The patriarchs probably understood the promise
to be for a long time. The perpetual possession of the land
was conditioned upon obedience : Num. xiv. 34 ; " breach of
promise," or, as it is in the margin, "alteringof my purpose:"
Deut. viii. 12; xxviii. 2, 9, 13. " If they hearken;" " if they
keep.'' But " if they will not hearken," v. 1.5, in the- end.
Now, if they had been obedient would they have been re-
moved ? If the gi'ant of Canaan to the Jews was as absolute
as covenant blessings are to the Christian, would it ever
have been taken from them ? Ps. Ixxxix. 30-34.

God recalls worldly gifts, but never covenant ones. By
their rebellion the Jews have broken God's covenant: Num.
xiv. 34. A new covenant was made : Jer. xxxi. 31-34 ; Heb.
viii. 10-13. This new covenant does not include the re-grant-
ing of what they had lost. Jews and Gentiles are now
placed on a level, Eph. iii. 6 ; Gal. iii. 28. The Jews have
always been disappointed in their worldly hopes. The
theory of their restoration is based upon i\iQ first covenant,
which is broken. God's method with them is changed, and
that new covenant which he makes with them does not in-
clude the promise of the promised inheritance.

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Essays and Letters of Rev. John Bates.

The first covenant was national ; it was the Magna
Charta of the Jews, by which they held Canaan. To this
the nation agreed. Ex. xix. 5--8 ; xxiv. 3, 7. Obedience
was the condition of their possessing the land in perpetuity:
Jer. xi. 4. " Obey my voice, and do according to all that I
command you : <S'o shall ye he my people, and I will he your
God." Obedience was the rent they had to pay, and for the
non-payment of that, the covenant has been broken and
they have been ejected. They broke their engagements,
and God says, " Ye shall know my breach of promise." The
land is forfeited, and they have incurred the just judgment
threatened against disobedience: Deut. xxviii. 15 ; Jer. xi.
3-5. It does appear to me that this grant was plainly con-
ditional. Hence all save Caleb and Joshua perished in the
wilderness. Their little ones inherited the land, but they
also, now, on account of rebellion, are in turn ejected. The
Jew has been disappointed in all his worldly expectations
about Canaan, and about the Messiah. Here is the mistake
of the Jew, and here is the mistake of our commentators, in
thinking that the land was an absolute gift in perpetuity.
When the Jew apostatized, God annulled the covenant en-
gagement with them and they forfeited the blessing: Num.
xiv. 34; Deut. xxxi. 16, 17, 20. They are charged twice
with breaking the covenant engagement: Ps. xcv. 8-11 ; 1
Sam. ii. 30 ; Zech. xi. 10.

But suppose the grant was absolute, and that they shall
return ; what is meant by hringing them back, or turn-
ing the captivity of a nation, or an individual ? It is
used proverbially, to express the removal of affliction and a
return to prosperity: Job xlii. 10. Now, it is affirmed that
the Jews will be literally estored from their wanderings
to Canaan. How does the literal interpretation apply here ?
Suppose the Jews are literally restored to Canaan, must not
other nations be literally restored also.

2. Let us, then take this matter literally. Is it not said

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48T

that God will " bring again " the captivity of Moab : Jer.
xlviii. 46, 47 ; Ammon, Jer. xlix. 6 ; Elam, Jer. xlix. 39 ;
Sodom and her daughters, Samaria and her daughters,
Ezek. xvi. 63, especially v. 55, and then on to 63 ; Egypt,
Ezek. xxix. 14? Now, if the Jews and these nations are to
be literally brought back to their former countries or native
land, then all the history of these nations, and that of the
whole eastern world must be literally acted over again, and
reproduced, in any case as much as in any other.

3. But if we are to have these statements literally ful-
filled, then the Jews must return to Egypt, instead of to
Cannan, or return to both Egypt and Canaan : Deut. xxviii.
68 ; Hosea vii. 16 ; viii. 13 ; ix. 3, 6. If one is literal, why
not the other? Thus the whole history of the East must be
reproduced. But how will it be possible for Sodom and her
daughters to have their captivity returned ? According to
Ezek. xvi. 55, Israel and her daughters cannot return to
their Ibrmer state until Sodom and Samaria, and their
daughters return to their former state. Indeed, it seems
more reasonable, in some respects, that the Jews should re-
turn to Egypt, than to Canaan. Because, we are told that
Jesus will be with them and reign over them ; but we never
read that Jesus will return to Canaan, or even to Jerusalem.
The Lord shall come to Egypt : Isa. xix. 1. He will fix his
throne in Elam: Jer. xlix. 38.

4. Then, upon the literal principle, who is to be the king ?
The literal interpretation says David must reign : " They
shall serve the Lord their God, and David their king,
whom I will raise up unto them: Jer. xxx. 9; Ezek. xxxiv.
24; xxxvii. 24; Hos. iii. 5. Then as to Jer. xxxiii. 17, on the
literal principle this is not true. Coniah and Jeconiah (the
same person) were written childless, and on his death the
royal line of David became extinct: Jer. xxii. 30. It is in
the Messiah that the promis'e is fulfilled. Hence Jer. xxxiii-
17 is fa?se, if taken literally, but true spiritually. It is true

488

Essays and Letters of Rev. John Bates.

that we read, "Jeconiah begat Salathiel:" Matt. i. 12; but
in Luke iii. 27, Salathiel is called the son of Ner, so that it
merely means that Jeconiah bequeathed to Salathiel his
pretensions to the crown, as his adopted son, seeing he had
DO child of his own. Since the death of Jeconiah, David
has never had one of his own children to sit upon the
throne of Judah. Thus we see that Christ is the seed of
David, and as David's son sits upon the throne of his father:
Luke i. 32, 33, Jesus is now seated on David's throne, and
will spiritually reign over the house of Jacob forever. The
house of Jacob: — Jacob ^was the father of the twelve patri-
archs, and they were the progenitors of the Jewish nation.
They were mistaken in expecting a temporal Messiah and a
worldly kingdom. The Messiah's royalty is heavenly, his
reign spiritual, and of his kingdom there shall be no end.
If we must have literal Jews, and a literal kingdom, I shall
contend for a literal king. Let us be consistent, as fsir as
consistency can be had. David was a ty'pe of Jesus. As
he was the centre of all worldly glory connected with his
kingdom, so Jesus is the centre of all spiritual power and
prosperity connected with his kingdom. In speaking of the
glory of Messiah's reign, the prophets take a wider range
and a loftier flight. The shadows disappear before the sub-
stance, the worldly before the spiritual, and that which was
restricted to the Jews, and Jews only, under David's reign,
is now expanded to every believer of all nations under the
Messiah's reign. Gentile and Jew belong to Jesus more per-
fectly now, than the land of Canaan and the Jews belonged
to David under the former economy.

5. Nearly all that pertained to the Jews was of a typical
nature, and so has passed away. But if the Jews are to be
restored to Canaan, will all Jews be restored, or only believ-
ing Jews ? The New Testament ' >aches that after the con-
version of the Jew he is no longer a separate person; for aU
distinction between Jew and Gentile ceases: Gal. iii. 28, 29;

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489

V. 6; Eph. ii. 14; iii. 6; Col.iii.ll. God is now under no cove-
nant obligation to the unbelieving Jews to bring them to
Canaan, but under covenant obligation to bring the elect
Jews to Christ. It is the covenant of grace to the spiritual
seed of Abraham, that is the everlasting covenant. The
apostasy of the Jews led to the calling of the Gentiles, and
the conversion of the Gentiles will lead to the conversion
of the Jews: Rom. xi. 25. Hence Jer. xxxiii. 7, 8, 17; xvi,
14, and Isa. xliii. 18, 19 ; lix. 20, with Rom. xi., prove and
illustrate the nature of their restoration, not to Canaan, but
to Jesus and his church, by turning away ungodliness from
Jacob. " For this is my covenant with them, when I shall
take away their sins," and "so all Israel shall be saved:"
Rom. xi. 26, 27. The gospel dispensation is the develop-
ment, explanation, and fulfilment of the Jewish.

6. Canaan was not promised to all Abraham's seed, for
from the first it was intended to be limited in the line of
Isaac, and only to believers in that line : Gen. xxi. 12 ; Rom.
ix. 7-9 ; Heb. xi. 18. A general and comprehensive promise
may have a limited application. The " all flesh," in Joel ii.
28, was fulfilled by being applied to a believing remnant :
Acts ii. 10-21. Now, to this believing remnant of Isaac's
seed, God has made absolute promises, or given them an
everlasting covenant, which can never be broken : Ps. Ixxxix.
30, 36 ; Lev. xxvi. 44. The covenant, then, was really with
the faithful. If the unbelieving Jews shared in the pros-
perity of the nation, it was an indulgence, as Noah's family
shared with him in the ark, and not as introduced in the
purpose of God. A distinction is made between the national
and the spiritual seed of the Jews, all through their history,
and it is to the spiritual seed that the promise is addressed:
Rom. ix. 6. The Jews as a nation are rejected, because as a
nation they have rejected God. They will be brought to
Jesus after the fulness of the Gentiles has come in: Rom-
xi. 25. But nothing is said about their conversion being

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490

Essays and Letters of Rev. John Bates.

sudden, or miraculous, or as being connected with Christ's
second advent, or with their restoration to Canaan. All is
ascribed to the mercy of God: Rom. xi. 30-32.

7. The New Testament is silent regarding the restoration
of the Jews to Canaan. Peter writes to Jewish converts,
but he only directs them to the heavenly inheritence : 1 Pet.
i. 4. As gospel light, spirituality and holiness increase, all
the worldliness and worldly expectations of the Jew, with
the types, ceremonials, and carnal ordinances, fade away be-
fore its progress. Paul's Epistle to the Hebrews is an in-
spired interpretation of the Jewish economy and Jewish
prospect. Not one word is there said about the revival of
Judaism, the restoration of the Jews to Canaan, or that they
are ever to have any special privileges hereafter, above or
beyond the Gentiles. Jews have ever been disappointed in
their worldly expectations, and ever will be. It is indeed
said that the possession of Canaan by the Jew was only an
earnest of another more glorious possession hereafter. But
surely this cannot be. We might as well say that instead of
David being a type of Christ, he was merely a type fore-
shadowing himself, and he would again appear as king of
Israel ; so with the manna, and the Passover ; and so the
whole of the Jewish economy re-appear or be re-produced
in opposition to Mai. i. 11 ; John iv. 20-24.

8. Every type is lost in the anti-type, never to be re-
stored. The paschal lamb was lost in the atonement.
David's throne was lost in the throne of Christ. The
Aaronic priesthood was lost in the priesthood of the Mes-
siah. Jewish rites in gospel ordinances. And the Jews, as
Jews, are lost, or merged in a oneness with believing Gen-
tiles. When future things are predicted in the shape of the
past, it is to be a reproduction of a moral, inward idea, and
not the outward or literal form. The Bible reveals truth
progressively, unfolding itself with increasing spirituality,
until it ends in heavenly glory. There is in the New Testa-

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491

ment no promise of a worldly nature to the Jew, as a Jew
Jesus rebuked the question. "Lord, wilt thou now restore
the kingdom unto Israel?" Acts i. 6. and never answered
It. He told his questioners to go, preach the gospel, and to
be his witnesses to the end of the earth. Jesus never held
out any worldly prospects to the Jews, or hinted that they
should ever return to Canaan.

I conclude that the principle of a Uteral interpretation,
in this case, cannot stand before a sound exegesis. May God
guide us. Forgive this long, long-what shaU I call it ? and
believe me sincere when I say that I pray for the welfare of
yours and you, and rest,

Yours in Jesus,

John Bates.