1849.] Examination of Passages. 655 On this passage, Massuet, the editor of the most valuable and complete edition of Irenaeus, (which was published at Venice, in 1734,) has the following note:-' He means the general faith, that especially, as he himself explains in the next chapter, which is in one God, the Father almighty; and in one Jesus Christ, the Son of God, incarnate for our salvation; and in the Holy Spirit who foretold by the prophets the arrangements of God, and the advent, and that generation which is from the virgin, and the passion, etc. This faith Irenaeus represents as having been received along with baptism, as what the catechumens were taught so accurately before baptism, and what in baptism itself they professed, according to the words of its institution; as Tertullian states in his book on Public Shows.... To this faith received in baptism and solemnly sworn to, almost all the holy Fathers who have written against the heretics, have referred, supposing that nothing is more efficacious for refuting the novelty of profane dogmas.... But the more boldly did our author urge this kind of argument against the Valentinians, because they had impiously rejected the whole of the apostolic symbol or creed which was professed by those who were to be baptized. In another place Irenaeus says, And since in that formation which was according to Adam, man made in transgression, needed the laver of regeneration, after he [the Saviour] put clay on his [the blind man's] eyes, he said to him, Go to Siloam and wash, at the same time restoring to him both the formation and that regeneration which is by the laver. And on account of this, when washed, he came seeing, so that he might know him by whom he was formed, and recognize him who gave him life. V. 15: 3. And in one of his Fragments on the book of Kings, is found the following paragraph: It was not in vain that anciently the leprous Naaman was cleansed upon being baptized, but it was for our instruction; who, being leprous in sins, are by the holy water and the calling upon the Lord, cleansed from the old transgressions, as new-born children, being spiritually regenerated, according to what our Lord said: Except any one be born again, by water and the Spirit, he shall not enter into the kingdom of heaven. How much of the representation in these two passages is fanciful, and how much evangelical, it is not necessary to determine. It is sufficient to know, and I do not hesitate to admit, that Irenaeus sometimes speaks of a regeneration as being connected with baptism. And, in view of the many passages which have been adduced, it surely cannot be denied that he also sometimes speaks of a regeneration, and sometimes uses some kindred term, in various other connections. 1 Ex. Ms. Bibliothecae Coislianae Catena. With baptism he associated the decisive reception of the true Christian faith, and transition from the world into the church, from a state of bondage to a state of redemption, from spiritual death to spiritual life. In some degree at least, he confounded the sign with the thing signified. This, it is well known, was done too generally, even in his early time. And thus occasion was given for some of the Gnostics to object that an undue efficacy was attributed to baptism. One extreme is apt to produce its opposite. Hence, it seems, they rejected what he denominates the baptism of regeneration. And to his strong statement of this he adds the following: But they say that redemption belongs necessarily to them who have received the perfect knowledge, so that they are regenerated unto the power that is over all; for that otherwise it is impossible to enter within the Fulness (ἐντὸς πληρώματος), since it is this that leads them into Profundity (zò ẞávos). Indeed, it is said, that the baptism of the appearing Jesus was of the forgiveness of sins, but that the redemption of Christ who descended upon him, was unto perfection. The one, they assert, was animal; the other, spiritual; and the baptism of John was announced unto repentance; but the redemption was procured by Jesus unto perfection; and that it is this concerning which he says, I have another baptism to be baptized with, and very much do Ihasten to it. And to the sons of Zebedee, when their mother requested of the Lord to seat them with him in his kingdom on his right hand and on his left, they say that he set forth this redemption, saying, Can ye be baptized with the baptism that I am about to be baptized with? And they affirm that Paul has often expressly mentioned the redemption that is in Christ Jesus. I. 21: 1 and 2 (in G. c. 18). Compare § 4. Irenaeus himself, as we have seen, does not always confound baptism with regeneration, renewal, restoration, or introduction to a better state. Often, when he speaks of these, he has in view the incarnation and mediatorial work of Christ, as bringing the human family into a new relation to God. He gives great prominence to faith and to the Holy Spirit, in whatever connection they may appear. And in a Fragment of his that remains,' he says, The first thing is to deny one's self, and follow Christ; and they who do thus, go on unto perfection, performing all the will of the Teacher, being children of God by the spiritual regeneration (διὰ τῆς παλλιγενεσίας τῆς πνευματικῆς), and heirs of the kingdom of heaven; for they who seek this first, shall not be deserted. 1 Ex Codicibus manuscriptis Bibliothecae Regiae Turinensis. 1849.] Spiritual Reign of Christ. 657 ARTICLE III. WILL THE GRAND CONSUMMATION, GIVING THE KINGDOMS OF THIS WORLD TO CHRIST, BE INTRODUCED UNDER THE DISPENSATION OF THE SPIRIT? By Rev. Joseph Steele, Castleton, Vt. WHAT question can be of greater practical importance to the church of Jesus Christ, at a time when so many signs proclaim the day near at hand. Already the millenarian sees it at the door, and concentrates his plans and efforts upon those duties which harmonize with such expectation. He feels dissatisfied with the tardy and far reaching plans of benevolence, and earnestly demands that the church give up her dreams of evangelizing the world, and hasten to gather in the last gleanings of the vintage. In all the aggressive movements of the day, and the success which has crowned them, he sees no cheering indications. In his view, the world is only waxing worse; the gospel is only a proclamation and not the power of God for the world's salvation ; the good for which it was designed is nearly accomplished; and nothing great, nothing important, touching Zion's prosperity, is to be anticipated until the Redeemer shall come in person. On the contrary, a large portion of the church, adopting other views, and reading their duty in harmony with the expectation that, under the dispensation of the Spirit, the heathen are to be given to Christ for an inheritance, are laying plans and combining their energies to send the gospel to every creature; confident that the great harvest is yet to be gathered. In their view the cause is making progress, the signs betoken success, and the blessing of God upon their efforts is the seal of his approbation. They fancy that the systems of paganism are becoming decrepit, that the throne of Antichrist is tottering, and that the year of jubilee is near. Views so widely dissimilar must exert widely different effects. How far the Millenarian views, if generally adopted, would change the direction of the church, experience has not yet taught us; but it seems manifest to us, that the effect would be dispiriting and disastrous in the extreme. The influence of opposing views may fairly be estimated from the past. No era in the history of the church is more clearly marked, than that of modern missions, and the fact is well established, that the originators and most active promoters of them, held the doctrine, that the world would be subjugated to Christ under the dispensation of the Spirit. The first appeal to the churches on the subject of a general concert made by ministers in Scotland, more than a century since, is founded upon this doctrine. President Edwards took up that appeal, and urged it with great force on the same ground. Fuller and his compeers, who actually established the Monthly Concert, out of which grew the work of missions, held the same sentiments and made them the spring of their enterprising zeal. It would be a deeply interesting work to trace the history of the missionary spirit as it grew and expanded in the minds of these devoted men, in connection with the great idea that the world is to be converted to Christ. They acted under a sense of responsibility for the accomplishment of this; they felt that the work depended upon the Holy Spirit; and they prayed that the Spirit might be poured from on high. An unusual spirit of prayer was gradually diffused in the churches. Christian benevolence and enterprise increased From step to step the work advanced until it has become the wonder and glory of the age. Let any one ask the question, what would there be left if all which has evidently grown out of the missionary character of our times were blotted out, and he will readily perceive how much it has accomplished. Can it now be believed that such fruits have sprung from an error so important as that of mistaking the object of the present dispensation, and the great end of Christ's second appearing? We grant there is danger in judging either doctrines or practice by immediate results; but if the Saviour's rule has any value, it is safe to judge both by their fruits when the experience of a century has fairly proved of what kind they are. Such views and the results which have followed are in admirable harmony with the general object and plan of redemption. We know that the dominion of Satan in our world is a usurped dominion. By seducing man to sin, the great deceiver found opportunity to mar the work of God. Changed from love of God to hatred, from loyalty to disobedience, man became the willing subject of Satan. This triumph Satan has maintained hitherto; and so successfully has the strong man armed kept his palace, that he is rightfully styled "the god of this world." Could he but retain this dominion, his triumph would be complete. This cannot be. The truth and honor of Jehovah are both engaged to trample Satan under foot, and give the heritage to his beloved Son. How is this to be accomplished? It is plain it might have been done by an exertion of almighty power, and in this way the holy angels may have expected to see it accomplished, when man fell. This however was not the method his wisdom chose; and in the first promise made to the fallen race, he declares that the usurped domin 1849.] Disappointment of Unbelievers. 659 ion shall be recovered by the "Seed of the woman." So it has been up to this hour; all that has been recovered has been recovered by Christ. Not one subject has been regained since Adam fell, except through the work of redemption. So it will be, it is reasonable to conclude, with the whole promised dominion of Christ; and it is highly probable in itself that this dominion will extend over the whole earth. If Satan continue to the end, lord of this world, as he has been hitherto, how is he despoiled of his usurpation? If he hold his dominion as long as the world stands, will he not seem to have maintained his supremacy? Or if the gospel age shall terminate, and Christ appear in power and glory before he is dethroned, will it not be the power of God, not the Seed of the woman, which bruises his head? This thought becomes the more convincing when we consider what vast preparations are made in the gospel for the express end of man's recovery; and, though designed for the whole world, they have been made effectual hitherto only to a limited extent. The command to preach the gospel to every creature, with the promise that in it shall all the families of the earth be blessed, clearly indicates a glorious triumph. If now the success of the gospel continue to be limited, as it has been, will it not seem to be a failure? Will there not be an ap pearance, at least, of undertaking to build, and not being able to finish? Is it not most reasonable to suppose, after the Son of God has made a sacrifice of his life for the avowed purpose of destroying the works and the power of the devil, that he will, by that sacrifice, accomplish the end? Is it not also to be expected that Jesus Christ, "who suffered shame and reproach in this world, and was condemned and put to death as a malefactor by man, should have this reproach removed in the sight of all men, and that the cause in which he suffered and died, should prevail and be victorious in this same world where he suffered and died, and he be exalted and extolled and be very high." The enemies of Christ have always hated and derided the cross, and have tried all means to overturn it. They even laugh it to scorn, and insultingly boast that Christ can never reign on the earth by means of the cross. Shall they not be disappointed, and their arrogant falsehood be made apparent? The great question now at issue is, not the supremacy of God, but the supremacy of the cross of Christ. With all his malice, Satan can aspire to nothing greater than to hinder the success and tarnish the glory of the cross. This is his great object. Can it be possible that he will prevail? Another of his cunning wiles is, to make it appear that Christianity is nothing better than any other system of religion, or any moral theory; and more than this, that it is |