EXPOSITION CONTINUED,

In which sundry inquiries and objections are stated and answered.

The following pages were written in the State of Ohio, and printed in a pamphlet with the preceding, under the superintendence of R. McNemer and D. Spining, in 1832. As they will afford further information to the candid enquirer, they are now reprinted with a few corrections and amendments.

NOTWITHSTANDING much has been published for the information of mankind, relative to the faith and practice of the United Society of Believers; yet we find many among the most candid and intelligent, who are still at a loss, and often anxiously, and we hope honestly, seeking further information, especially on matters of a practical nature. For the satisfaction of such, the following pages have been written; and as truth is our object, we shall aim at presenting it in so plain a dress, that it may be easily comprehended by persons of common capacity,

In the first place; is is a question with many, whether this Society has for its primary object the things of this world, or that which is to come. This question is, of all others, of the greatest importance, and ought to be first settled. It is strangely supposed, that if our main object were to prepare for a future state, we would show a greater indifference about the things of time; but instead of this, that we are as zealous to provide a good

living, and to have every thing about us in the best order, and of the most durable quality: hence we have been publicly denounced, as "a set of worldly minded, cunning deceivers."

To this strange kind of reasoning we need only reply, that all our zeal in improving temporal things, and taking satisfaction in the enjoyment of them, will not prove that we have no greater enjoyments in prospect; and we think, that the manner in which we use temporal things, may serve as positive proof, that we consider them of but little value, in comparison with the things of eternity.

Where is the man of the world that could be induced by any thing earthly, to confess all his most secret sins, and take up a full cross against all manner of sin and uncleanness in his knowledge, and live the life of selfdenial that we live? This single appeal may satisfy the conscience of any man, that nothing but motives purely religious can possibly induce any person to join this society, and perseveringly conform to its rules and orders.

1. The confession of sins. This, being the initiating act, opens a large field of inquiry, and some weighty objections, especially among Protestants, who have imbibed a disgust to almost every point of order held sacred by the Church of Rome. It is questioned whether the order of the gospel be, to confess to God alone, in general terms, or to name the particular acts, thing by thing, in the presence of witnesses appointed to hear, remit, and counsel, as the case may be.

The idea of confessing to man, or of any man having power to forgive sin, is generally viewed by protestants as the greatest presumption. But were it not for the abuses of this sacred order, by the Catholic Church, no protestant, nor any other person of candor, could read the scriptures attentively, and not see that an oral confession of sins, as established in this Society, was practised both under the law and the gospel. The confession, if sincere, is indeed made to God, and it is by his order that the penitent is released, and his sins forgiven "Whosesoever sins ye remit, they are remitted

him.

unto them, and whosesoever ye retain, they are retained."

A striking evidence of the propriety and justice of this order of confession may be observed in mankind under various circumstances. A sinner, under deep tribulation and remorse of conscience, will often apply to some confidential friend in whose piety and goodness he can safely trust, to unburden his mind by laying open those crimes which occasion his remorse, and will often find relief in so doing. This is frequently the resource of awakened sinners on a dying bed. Criminals, also, under a just sentence of death, and expecting soon to be launched into eternity, will often make an open confession of their crimes, and seem to leave the world with much more peace of mind than they otherwise would have done. These things clearly show that there is a witness in the soul of man, implanted by the finger of God, to point out the true order of confession..

2. Self-denial comes next in order. The remission of sins that are past only serves to place the candidate on the ground of further trial. By bringing his deeds to the light, he sees what kind of a creature he is, and what he shall do with himself, is now the question. The answer is, "Deny thyself." Can any thing be more objectionable? Self is the supreme object of every natural man; nothing so near and dear to him as himself; of course, to deny himself appears the greatest inconsistency imaginable. Hence it becomes a deep labor to reconcile the mind, in any degree, to a course so directly opposite to that of nature.

The candidate views and reviews his whole life, his actions and his principles of action, and compares them with their opposites now set before him in the precepts of the gospel and the example of believers; the infallible result of which, in every honest man, is self-abhor rence and a sincere inquiry, "Lord, what wilt thou have me to do?" "Take up thy cross," is the answer.

3. The Cross of Christ comes next into consideration. Here is the grand halting place with the generality; they are unwilling to purchase salvation at so dear a rate. But to an honest soul there is no time to hesitate,

no room for evasion or getting round the cross; no alternative but to make a full surrender, an entire sacrifice. It might, perhaps, be understood, that great latitude is given to the young believer, to hold and manage his own property, family, &c. It is only so considered after the manner of men; the faith of the gospel makes no reserve. Whoever denies self, denies all that be longs to self. The grand requisition to discipleship embraces" all that he hath." He himself is not his own, and what can he have that he can call his own?

Thus the honest soul, having received the faith of the gospel, confessed his sins, denied himself, and taken up his cross, is placed on the proper ground of probation, to follow Christ in the regeneration; which leads to a further inquiry into those several steps which are considered more or less objectionable, by the generality of mankind.

1. The first step, which the believer takes in conformity to the example of Christ, is to withdraw from the communion and fellowship of the world." Two cannot walk together except they be agreed."

The disagreement between the spirit of Christ and the spirit of the world is irreconcilable: therefore, the first step that goes to test our faith, is prompt obedience to the call of Christ, which ever was, is, and ever will be, "Come ye out from among them, and be ye separate." Hence begins the first order of the Society.

No consideration of an earthly nature can bind the believer to his former associates, nor separate him from the company of those to whom he is united in spirit.The terms laid down by the Captain of our salvation are unalterable.-No worldly honor, no earthly interest, no. natural affection, is taken for an excuse; but whatever cannot be adjusted and disposed of in an orderly manner, must be forsaken.-"If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple"-"He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of

me; and he that taketh not his cross and followeth after me, is not worthy of me." (Mat. x: 37.)

We have no system of rules to prescribe the form and manner of proceeding, in this matter, each individual acts according to circumstances: If there be a neighborhood of Believers, they are under no necessity of selling or forsaking their houses or lands, or deserting their families.

They establish their own rules of operation, and unbelievers rarely mix with them, unless it be to persecute and afflict them. Any that live remote, if they are not driven off, may take their time for settling their temporal concerns, and moving within the bounds of the Society. If they be single persons, they are accommodated in some of the families of Believers; those who have families move them somewhere near, if they be willing to come, and provide for them, if they be able; if not, they depend on their brethren for help.

When a family is divided, and part hold with believers, and part with unbelievers, it furnishes occasion for many objections, which may all be answered in the words of Christ. "I am come not to send peace, but rather division." (Luke xii: 51.)

2. When thus separated from the world, and located in the order of the Society, the next step is to test their union and relation to each other. Their first faith was to make a full and unreserved surrender to God, and it now remains to prove the sincerity of their dedication. If God is in heaven, and we upon earth, how is he to receive this dedication and surrender? This question is answered by Christ himself: Whatsoever ye do unto the least of these my brethren, ye do it unto me.

The matter then is to regulate and adjust the general interest to the best advantage, for the mutual support and benefit of all. This is a radical principle that pervades the whole concern from its embryo, to its greatest maturity, and holds a selfish nature to the cross in every arrangement that takes place.

The arrangement of persons, is a matter of the first importance, to organize them in family order, to assign to each individual the lot and place which he is bes