subjects of the revival. The church at New-Lebanon despatched John Mencham, Benjamin S. Youngs and Issachar Bates, on a mission to the western States, with the testimony of Jesus Christ. They arrived in Kentucky about the first of March, and were cordially received by many of the subjects of the revival. These were very plain men, in their dress and manners; but when they opened the testimony, it was accompanied with the energy of divine power, and set home to the consciences and understandings of the people. Many of the first characters, including some of the principal leaders in the revival, embraced the testimony. It was a trying time. They plainly saw that they must either come into that heavenly order, for which they had so fervently prayed, or pursue a course directly opposed to the dictates of that mysterious light by which they had been led and governed through the whole excitement.

What but the spirit of the living God could have brought about such a remarkable coincidence! What but a supernatural operation could have induced the church at New Lebanon, just at that crisis, to send three messengers on a pedestrian tour to such a vast distance! The whole circumstances connected, prove to a demonstration, that the Spirit of God was the efficient cause of the whole! This conclusion is not the result of a distempered brain or a phrenzied imagination. It is a sober reality, that bids defiance to successful contradiction. Think of it as you will, the time has come when believers in this testimony can speak with confidence and assurance. Their faith and order have been tested, and there remains not the shadow of a doubt, that they are a people owned and blessed of Heaven.

In the course of a short time from the opening of the testimony by these three messengers of the gospel, there were five societies formed in the western States, viz. two in Kentucky; one at Pleasant Hill, in Mercer county, containing about 500 members; the other at SouthUnion, Jasper Springs, in Logan county, containing about 400 members. One in Indiana, Knox county, on Busseron Creek, containing about 200 members. There are two societies in the State of Ohio; one at Union Village, in the county of Warren, containing about 600 members, and one at Wateralict, on Beaver Creek, containing about 100 members. There probably have been large additions since the period of which we are speaking. I do not mention this from the impulse of vanity, but merely to show you the remarkable success attendant on the labors of three individuals, in a distant country; far from home and friends dearer than life. They surely needed a hand more than mortal, to sustain them in so arduous an undertaking. And it may be said in truth, that the divine agency was conspicuously manifested in the whole, from beginning to end.

These three brethren were in the vigor of life, when they left New Lebanon, and after having stayed upwards of thirty years in the western country, and joyfully witnessed the fruits of their labors in the estabment of these flourishing families, they returned to spend the evening of their lives in the bosom of the Mother Church, from whose embraces, they were impelled by a sense of duty to depart. They honored God in obeying his command, as manifested through the visible head of his church. God protected them on the most trying occasions, and enabled them to discharge the responsible duties connected with their high and holy calling, with ability and fidelity. And scores and hundreds who

are now richly participating in the joys of the New Jerusalem, basking in the sun-shine of heavenly peace on the banks of full redemption, and receiving the gentle breezes that softly blow through the spicy groves of the Paradise of God, are humbly beseeching the Majesty of Heaven to prolong lives so useful and so precious.

Venerable Patriarchs! You have faithfully acquitted yourselves of the duties assigned you. Welcome to that rest which "tired nature" | solicits. None are more worthy to solace themselves in pleasures so refined, in joys so replete ! Condescend to receive this deserved tribute from one, who may never see you whilst clothed with mortality, but who duly appreciates the indescribable blessings resulting from such disinterestedness, such perseverance and fidelity. The scholar and philoso‐ pher may expatiate on the laurels achieved on the fields of Marathon and Pharsalia. The real believer will look upon yours as far more illustrious and honorable. May the close of life be as peaceful as its meridian has been useful; and when you pass off the stage of honorable action, and are gathered to the fathers who have gone before you; thousands will unite in saying, “precious is the balm of your consolation and sweet the odour of your memory."

Now I ask you whether the claims of the United Society to a divine and heavenly origin, are not superior to all others? Where among all the different sects do you discover proofs like these, to sustain their pretensions in this respect? Be sure to decide according to the balance of evidence presented, and then your decision will be correct. Did I not think that what has been exhibited is every way sufficient to satisfy a reasonable mind, I would pursue this subject still farther. There is an inexhaustible store to which I can resort, and be supplied with evidences in a continued succession, to establish the point under discussion, viz. That this Society is founded on the rock of ages; that it originated with God; that it is guarded by his special providence, and never will be overturned. These proofs are well understood by those who are in the light of this dispensation; so that when once the mind is grounded and firmly established in its truths, like the city, of which it is an inhabitant, it cannot be moved.

B. I have listened with increased pleasure to what you have said. I thank you for your condescension in presenting such a variety of interesting circumstances; all which appear to establish your claim, of being the order predicted of; that should be established in the latter day. I feel an inclination to be one of your number; but when I consider the sacrifice I must make, I find my resolutions too feeble to sustain the shock. I am so well satisfied with what I have heard, and take so deep an interest in your principles, that I feel to renew the request of the privilege of listening to you longer on the subject of the present investigation.

M. It is no less a privilege to me than to you. To the real philanthropist, there is as much pleasure in imparting as in receiving instruction. Those who have received help ought to be willing to help others. I have always found believers ready to impart information to those who have the candor to receive it. What remains to be communicated, must necessarily be deferred to another interview. In the mean time I wish you to be assured of my sincere love and friendship.

DIALOGUE XII.

B. I have been recently informed, that the United Society deny the resurrection, and reject the ordinances. St. Paul, in the 15th of 1st Corinthians, attached great importance to this doctrine; and it is equally evident that the apostles baptized and administered the sacrament. I cannot see the propriety of rejecting such important principles so clearly revealed in the scriptures. You will do me a favor to present the views of the United Society upon them.

M. You have truly laid out a large field of labor. It will be difficult for me to illustrate every particular connected with the subjects you have presented for consideration. Indeed, your native genius supersedes the necessity of this. I shall take up the subject in the order in which you have presented it.

In the first place, you greatly err in supposing that the United Society deny the resurrection. They attach as much importance to the resurrection as Paul did. If, by the resurrection, you mean to convey the idea of the reanimation of the natural body, we deny it, and call upon you to present your proofs to sustain it.

B. There is proof to the point in the resurrection of Jesus Christ from the tomb of Joseph.

M. But where do you get your proof to the point? I will allow that when the two women went to the tomb, while it was yet dark, Jesus was not there, and they run and told the disciples that he had risen from the dead.

B. They were told so by the angel, who sat upon a stone by the tomb, and that he had gone into Gallilee. This was told to the disciples by the women.

M. Indeed, according to this, the resurrection of the body depends on what an angel told two women to tell the disciples; and the disciples told it to the world! I came nigh stumbling upon the rock of Deism here. I had no idea of any other resurrection, but that of the body. To deny this, I conceived to be paramount to a denial of a future existence. A certain eminent writer, whose name I shall not mention, was my oracle. He predicated all his hopes of immortality on the resurrection of the body of Jesus. As this was the only hope of the Christian, according to this writer, I was led to examine the scripture proof as to this point. By an examination of the four Evangelists, I found, to my inexpressible chagrine and disappointment, that the evidences were far from satisfactory. Even the women, upon whose testimony the believers, in a literal resurrection depend, did not pretend to see him rise. In the fear of God, I state it-neither of the four, who recorded the particulars relating to the tragical death of the Prince of Life, has presented evidence, satisfactory to my mind, of the resurrection of the natural body of Jesus! Now I ask you, friend, to examine the four gospels as they are called, in reference to this important point. In such a case, I do not hesitate to say, you must unavoidably come to the same conclusion.

This is not denying the substance of the resurrection. The natural

man can have no idea of any resurrection but that of the body. In their imagination, they apply to the Almighty, the bodily organs peculiar to human nature. And they have no idea that there can be the perfection of bliss without them! He discerneth not the things of the Spirit, neither can he know them. It is difficult, if not impossible, to explain this subject to the understanding of such. A literal resurrection is so grounded and riveted in the minds of professed Christians, that it is with extreme reluctance that they listen, for a moment, to any arguments, however conclusive against it.

B. You request me to examine the four gospels relating to the resurrection of Christ's body. This I have done long since; but to my apprehension, the evidence was far from being sufficient, to establish an idea of such vast magnitude as many suppose this to be.

It is in vain for me, or any one else, to argue a literal resurrection, from any proof presented there to sustain it. To establish the belief in the resurrection of the body, one must resort to other evidences, which appear in the minds of many, to establish its truth beyond a doubt. You cannot deny but what the disciples believed that the body of Jesus was reanimated, as it was made evident to their senses on a variety of occasions.

M. I do not dispute but what this was the case; but you should understand that it was a long time after the crucifixion of Christ, before they understood the true meaning and substance of the resurrection. They even believed their Master would soon return and reign as a literal sovereign. I suppose I know what you mean by the resurrection of the body of Christ being made evident to their senses. They were so situated, that an appeal to their senses was the only method by which they could be led to a knowledge of the true resurrection. There is no dispute but what the divine Power could assume any form which circumstances required; so that we read that Christ appeared to the disciples at the sea-side, but they did not know his person, though they were convinced by the power he displayed at that time. When the two were travelling to Emmaus, they did not mistrust for a long time, that the stranger with them was Christ himself! When he opened their understanding to a knowledge of the scriptures, they were convinced that he spake with divine authority and power; and it was this, more than any personal resemblance, that convinced them that he was Christ.

When the disciples assembled in a room, the doors being shut for fear of the Jews, Christ appeared in the midst, and demonstrated the truth of his resurrection to the sense of seeing and feeling and hearing. But as the common avenue of entrance was shut, it could not be the material body of Christ, although it had that appearance to the apprehension of those who were present. It is true, Christ said, "a spirit hath not flesh and bones, as ye see me have." One caught him by the feet, and another thrust his hand into his side;* but this seemed absolutely necessary on this occasion, that they might be made sensible by the touch, that their divine Lord was not holden by the bands of death. They had previously heard the testimony of Mary and others; but Thomas in particular,

*We find no positive proof in the scripture that Thomas did thrust his hand into his side, notwithstanding he was invited so to do.-See Dunlavy, p. 357.

could not be convinced that Christ had risen indeed, without this convincing proof. It is well to understand that a disciple, in the original, signifies a learner; and at this time they had hardly passed the threshold of the temple of knowledge. They were not, as yet, "endued with power from on high," and consequently the Saviour conformed himself to their condition by assuming a bodily shape and substance. His showing his disciples his hands and his feet and his wounded side, his eating before them, and speaking to them as he did, tended to calm their fears and render them conversable. In short, it was necessary that a natural resurrection should be presented to their minds, as a figure of that which is spiritual, before they could come to a correct knowledge of that which could be revealed only by the Spirit.

There is no more reason to suppose, because he appeared to them in this manner, that it was the material body of Christ, than because he appeared to John as a Lamb with seven heads and seven eyes, that he was in reality such an animal. Why should not Christ, according to the common opinion, still retain the marks of Jewish barbarity? Why should not the martyrs, who have fallen victims of anti-christian tyranny, exhibit the same deformity now, that they had when they left this world? Our bodies are composed of the same material elements with the lower order of animals; and in this respect we are inferior to many species of the brutal creation. In point of strength, who can vie with the elephant or the rhinoceros? The body is continually nourished by the elements, and the substance that composes it, passes off in a few years, and is replaced by another of the same nature. This mass, reanimated, must make a huge monster, indeed! This, you may say, is trifling with so solemn a subject. I do not wish to treat the religious opinions of any with levity; but the resurrection of the body involves the above absurdity. It may be argued, that our natural bodies become transformed into spiritual; but the transformation of matter into spirit, is one of the greatest absurdities ever offered to a rational being. In all the records of heathen mythology, you cannot find its equal. And yet this is the only ground on which is argued the hypothesis of a literal resurrection, with the least colour of propriety! I was walking with an eminent clergyman, by an ancient burying ground in Boston; we turned aside, and passed among the mouldering remains of the Pilgrim Fathers. The Hic jacit of many, purported that they had laid there nearly two hundred years. It requires a faith, said he, stronger than mine, to believe that these bodies will ever rise. I was astonished that he should express doubts in relation to what, both he and I contended, was the only ground of hope of a future existence beyond the grave!

It is believed by most of those who hold to a literal resurrection, that the spirit, at death, receives its destiny, and is consigned either to heaven or hell; that its happiness or misery cannot be complete, until it resumes the body; that at a period called the resurrection, both soul and body will be reunited, and arraigned before the judgment seat of Christ! The only reason assigned for this parade, is, that it might appear that God is just in assigning to the righteous and wicked, their respective portions in two distinct places, called heaven and hell!! Without all this, the wicked could not be completely miserable, nor the righteous perfectly happy!! If this is not a fair representation of the sentiments of most of the advocates of a literal resurrection, I know not how to adapt words to express their views.