in the flesh, which was as water to the loins, (Ezek. xlvii. 4,) and that salvation which took place in consequence of his life, death, resurrection, and ascension to the right hand of the Father, being accepted in his obedience, as the first born among many brethren, (Rom. viii. 29,) he received power and authority to administer the power of the resurrection and eternal judgment to all the children of men. So that he has become the author of eternal salvation unto all that obey him, (Heb. iv. 9.) And as Christ had this power in himself, he did administer power and authority to his church at the day of Pentecost, as his body, with all the gifts that he had promised them; which was the first gift of the Holy Ghost, as an indwelling comforter, to abide with them for ever; and by which they were baptized into Christ's death; death to all sin; and were in the hope of the resurrection from the dead, through the operation of the power of God, which wrought in them. And as they had received the substance of the promise of Christ's coming in the flesh, by the gift and the power of the Holy Ghost: they had power to preach the gospel, in Christ's name, to every creature; and to administer the power of God to as many as believed, and were obedient to the gospel which they preached; and to remit and retain sins in the power and authority of Christ on earth. So they, that believed in the gospel, and were obedient to that form of doctrine which was taught them, by denying all ungodliness and worldly lust, and became entirely dead unto the law, by the body of Christ, or power of the Holy Ghost, were in travail of the resurrection from the dead or the redemption of the body, (Rom. viii. 23.) So that they, who took up a full cross against the world, flesh, and devil, and who forsook all for Christ's sake, and followed him in the regeneration, by persevering in that line of obedience to the end, found the resurrection from the dead, and eternal salvation in that dispensation. But as the nature of that dispensation was only as water to the loins, (Ezek. xlvii.,) the mystery of God was not finished; but there was another day prophesied of, called the second appearance of Christ, or final and last display of God's grace to a lost world, in which the mystery of God should be finished, (Rev. x. 7,) as he has spoken by his prophets, since the world began, (Luke i. 70,) which day could not come, except there was a falling away from that faith and power that the church then stood in, (2 Thess. ii. 3; 2 Tim. iv. 3;. Dan. xi. 36-38; xii.,) in which Antichrist was to have his reign, whom Christ should destroy with the spirit of his mouth, and brightness of his appearance, (2 Thess. ii. 8.) Which falling away began soon after the apostles, and gradually increased in the Church, until about A. D. 457, or thereabouts; at which time the

power of the holy people, or Church of Christ was scattered or lost, by reason of transgression, (Dan. xii. 7; viii. 2;) and Antichrist, or false religion, got to be established. Since that time, the witnesses of Christ have prophesied in sackcloth, or under darkness, (Rev. vi. 3.) And thus many have been faithful to testify against sin, even to the laying down of their lives for the testimony which they held, so that God accepted them in their obedience, which they were faithful and just to live, or walk up to the measure of light and truth of God, revealed or made known unto them. But it is written, that all they that will live godly in Christ Jesus, shall suffer persecution: and so it has been; and these faithful witnesses lost their lives by those falsely called the Church of Christ, which is Antichrist. For the true Church of Christ never persecuted any; but was inoffensive, harmless, separate from sin. For the true Church of Christ, taking up its cross against the world, flesh, and devil, and all sin, living in obedience to God, earnestly contends for the same. Therefore it may be plainly seen and known where the true church is. But as it is written, Antichrist, or false churches, should prevail against the saints, and overcome them, before Christ's second appearance, (2 Thess. ii. 3:) Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition. And it was given unto him to overcome all kindreds, tongues, and nations. (Rev. xiii. 7.) And this is the state Christ prophesied the world of mankind should be in, at his second appearance, (Luke xvii. 22-37.) And as it was in the days of Noah, so shall it be in the days of the Son of man; even shall it be in the days when the Son of man is revealed. Plainly referring to his second appearing, to consume and destroy Antichrist, and make a final end of sin, and establish his kingdom upon earth. (Isa. lxv. 25; Jer. xxxi. 33, 34; Dan. ii. 44; vii. 18, 27, and ix. 27; Oba. ii. 1; Rev. xv. 15, &c.) But as the revelation of Christ is spiritual, it must consequently be in his people, whom he had chosen to be his body, to give testimony of him, and to preach his gospel to a lost world.

The fourth dispensation is the second appearance of Christ, or final and last display of God's grace to a lost world; in which the mystery of God will be finished, as a decisive work, to the final salvation or damnation of all the children of men, which according to the prophecies, rightly calculated and truly understood, began in the year of our Saviour, 1747, (see Daniel and Revelations,) in the manner following: To a number, in the manifestation of great light, and mighty trembling, by the invisible power of God, and visions, revelations, miracles, and prophecies. Which have progressively increased with

administrations of all those spiritual gifts that were administered to the apostles at the day of Pentecost: and these are the Comforter that has led us into all truth; and which was promised to abide with the true Church of Christ unto the end of the world. And by which we find baptism into Christ's death, (Rom. vi. 4,) death to all sin; become alive to God, by the power of Christ's resurrection, which worketh in us mightily;-by which a dispensation of the gospel is committed unto us. And wo be unto us if we preach not the gospel of Christ; for in sending so great a salvation and deliverance from the law of sin and death, in believing and obeying this gospel, which is the gospel of Christ; in confessing and forsaking all sin, and denying ourselves, and bearing the cross of Christ against the world, flesh, and devil: we have found forgiveness of all our sins, and are made partakers of the grace of God, wherein we now stand. And all others, in believing and obeying, will have acceptance with God, and find salvation from their sins as well as we, God being no respecter of persons, but willing that all men should come to the knowledge of the truth and be saved.

SCHWENKFELDERS.

BY ISAAC SCHULTZ,

BERKS CO., PA.

SCHWENKFELDERS are a denomination of Christians, and are so called after Casper Schwenkfeld von Ossing, a Silesian knight, and counsellor to the Duke of Lignitz. He was born (seven years after the Saxon Reformer, Martin Luther, first beheld the light, in Eisleben) in Lower Silesia, A. D. 1490, in the principality of Lignitz. He studied several years at Cologne and other universities; he was well read in the Latin and Greek classics, as well as in the Fathers. He was a man of eminent learning. After finishing his university course, he was taken into service by the Duke of Munsterberg and Brieg, until he was disabled by bodily infirmities from attending to the business of the court. He then applied himself to the study of theology. About this time Luther commenced the Reformation in Germany, which attracted Schwenkfeld's whole attention. Every circumstance in his conduct and appearance was adapted to give him credit and influence. His morals were pure, and his life in all respects exemplary. His exhortations in favour of true and solid piety were warm and persuasive, and his principal zeal was employed in promoting piety among the people; he thus acquired the friendship and esteem of many learned and pious men, both in the Lutheran and Helvetic churches; among these were Luther, Melancthon, &c., whom he held in high esteem, but was decided in his opinion that they still held several relics of Popery in their doctrines.

He differed from Luther and other friends of the Reformation, in three points. The first of these points related to the doctrine concerning the Eucharist. Schwenkfeld inverted these words: "roûrò ¿osi sò owμà μov,” (Matt. xxvi. 26,) "This is my body," and insisted on their being thus understood: "My body is this," that is, such as is this bread which is broken and consumed; a true and real food, which nourishes, satisfies, and delights the soul. "My blood is this," i. e., such in its effects as the wine, which strengthens and refreshes the

heart. The second point on which he differed from Luther, was in his hypothesis relating to the efficacy of the divine word. He denied, for example, that the external word, which is committed to writing in the scriptures, was endowed with the power of healing, illuminating, and renewing the mind; and he ascribed this power to the internal word, which, according to his opinion, was Christ himself. His doctrine concerning the human nature of Christ, formed the third subject of debate between him and the Lutherans. He would not allow Christ's human nature, in its exalted state, to be called a creature, or a created substance, as such denomination appeared to him infinitely below his majestic dignity, united as it is, in that glorious state, with the divine essence.

On the first point of difference, Schwenkfeld wrote Luther twelve questions, concerning the impanation of the body of Christ. These Luther answered laconically, but "in his usual rough style," told Schwenkfeld he should not irritate the Church of Christ; that the blood of those he should seduce would fall upon his head. Notwithstanding this, he still expostulated with Luther, and desired a candid examination of his arguments, which so irritated Luther that he wrote a maledictory letter to Schwenkfeld.

Schwenkfeld was an indefatigable writer; he produced some ninety treatises and pamphlets, in German and Latin, on religious subjects, most of which were printed, and are yet extant, though whole editions were confiscated and destroyed. He had an extensive correspondence all over the empire, with persons of every rank and description. The principal part of his letters was printed, and three large folio volumes thereof are still left. In his writings, he displayed a penetrating discernment and good judgment, with a true Christian moderation. He often declared, in his writings, that it was by no means his object to form a separate church, and expressed an ardent desire to be serviceable to all Christians, of whatever denomination; but his freedom in giving admonition to those whom he thought erroneous in doctrine, brought on him the enmity, not of Papists only, but of some Protestants. His writings were prohibited to be printed, and such as had been printed were either confiscated or destroyed; and he was obliged to wander from place to place, under various turns of fortune, to escape danger, and to flee from his persecutors, till death put an end to all his trials upon earth; he died in the city of Ulm, 1562, in the 72d year of his

Luther, in his reply, said: "Kurtzum, entweder ihr, oder wir, müssen des Teufels leibeigen seyn, weil wir uns beyderseits Gottes Worts rühmen," i. e. "In short, either you or we, must be in the bond-service of the devil, because we, on both sides, appeal to God's Word."